*&§& --■ " 



o 



Q 



"Wt^ ***** 



\h& 



1 



I Q 






UNITED STATES OP AMERICA. 



HIST OR Y 



OF 



ALL CHRISTIAN SECTS 

AND DENOMINATIONS ; 

THEIR ORIGIN, PECULIAR TENETS, AND PRESENT CONDITION. 

WITH 

AN INTRODUCTORY ACCOUNT 

op 

2ltl)£t0ts, Crista, Jn»0, JHal)0irolcm0, $ajgan0, &t. 
BY JOHN EVANS, L.L.D. 

FROM THE FIFTEENTH LONDON EDITION. 
REVISED AND ENLARGED, 

WITH THE ADDITION OP THE MOST RECENT STATISTICS RELA- 
TING TO RELIGIOUS SECTS IN THE UNITED STATES. 

BY THE AMERICAN EDITOR. 

The great lesson which every sect, and every individual of every sect, 
ought to learn from the history of the church, is Moderation. Want of gen- 
uine moderation towards those who differ from us in religious opinions, 
seems to me the most unaccountable thing in the world.— Bishop Watsoic. 



ft 



SECOND EDITION. 



- NEW- YOKE: 
PUBLISHED BY JAMES MOWATT & CO, 

SOLD BY ALL PERIODICAL AGENTS AND BOOKSELLERS. 







•W 



\ 



Entered according to Act of Congress, in the year 1844, by James 
Mowatt & Co. in the Clerk's Office of the District Court of the 
Southern District of the State of New- York. 



BEDFORD, PRINT. 138 FULTON ST. 

STEREOTYPED BY CHAS. HOBBS, 111 FULTON ST. 



N 






#% N V i\ »Z % 



LC Control Number 




tmp96 028894 



PREFACE 



TO THE FIFTEENTH LONDON EDITION. 

The reader shall be detained only by the author's grateful 
acknowledgement of the favourable reception given by the pub- 
lic to his sketch of the denominations of the Christian world. 
Detailing the opinions of the various sects, it addresses the 
curiosity of Turk, Jew, Infidel, and Christian. This accounts 
for its unrivalled circulation. It enjoys the honour of a niche in 
the royal library, whilst it has descended down to the shelves 
of the cottage in the obscurest recesses of the country. By its 
translation into foreign languages, it has spread over the con- 
tinent: whilst it has found its way to Calcutta, to the Cape of 
'.Grood Hope, and even to Rio Janeiro in South America. Thus 
_ the little volume, like a universal missionary, proceeding silent- 
ly and unostentatiously on its errand of Christian love, may be 
said to have traversed the four quarters of the globe. 

Its professed purport is to enlighten and enlarge the under- 
standing, by imparting accurate views of the tenets characteris- 
ing the several departments of Christendom. This, in many 
instances, it is known to have accomplished. One singular fact 
may be noticed. The author entering a bookseller's shop in the 
country, the bookseller, taking him for a clergyman, presented 
him with a copy, and strongly recommended its circulation 
among his parishioners, for the promotion of candour, peace, 
and charity ! He had sold, he said, many among the clergy ; 
and added, that it had never failed to produce sorne good effect. 

a2 



* • 



IV 

The writer can honestly declare, that having through much 
bodily infirmity, attained the sixtieth year of his age, and wit- 
nessed the issuing of one hundred thousand copies of his little 
book from the press, the vanity of authorship natural to early life 
is absorbed in the sweet heart- exhilarating consciousness of doing 
good to mankind. The longer he lives, the more he is convin- 
ced that the belief and practice of the religion of the Holy 
Scriptures, the last and best gift of heaven to man, is the sum 
of human felicity. , 

Wiih regard to the present edition, every article has been 
most carefully revised. The author has availed himself of the 
latest communications from some of the leading ministers or 
members of the sects. These were transmitted in reply to 
applications made on the subject. He has not, nor can he have, 
any interest in the misrepresentation of any body of Christians ; 
— his sole object is truth and charity. 



PREFACE 



BY THE AMERICAN EDITOR. 



From the foregoing preface of the venerable author to the 
fifteenth London edition of his work, some idea may be formed 
of the degree of favour, with which it has been received by the 
British public. We may add, that in reference to its adaptation 
to the wants of the people of the United States at the present 
day, numerous essential additions and improvements have been 
made. The object of the work being to present an accurate 
and impartial account of the various sects, into which the 
Christian world is divided, we have been careful to submit eve- 
ry article, in which a sketch of an existing denomination of 
American origin is given, to the inspection and approval of some 
recognised expounder of its tenets. 

Among the works to which we have been largely indebted in 
the execution of our task of revision, areBrande's Encyclopaedia; 
Hayward's Book of Religions; D'Aubigne's History of the Re- 
formation ; Encyclopaedia Americana ; Maurice's True Catholic 
Church; Parochial Sermons, by John Henry Newman ; the Ox- 
ford Tracts ; Pusey's Sermons ; Puseyism no Popery, by Bishop 
Doane ; The Churchman ; &c. &c. 

The condition of religious parties at the present moment is 
deeply interesting. All sects seem to be examining their prin- 
ciples, and the spirit of theological investigation was never more 
active. Religion cannot possibly suffer by the canvassing of its 
truths ; and enlightened views alone are likely to be of perma- 
nent duration. 

A3 



vi 

" It is more and more understood," says a celebrated divine ol 
our own day, " that religious truth is every man's property and 
right, that it is committed to no order or individual, to no priest, 
minister, student, or sage, to be given, or kept back at will ; 
but that every man may, and should seek it for himself; that 
every man is to see with his own mind as well as with his own 
eyes ; and that God's illuminating spirit is alike promised to 
every honest and humble seeker after truth. This recognition 
of every man's right of judgment, appears in the teachings of 
all denominations of Christians. In all the tone of authority is 
giving place to that of reason and persuasion. Men of all ranks 
are more and more addressed, as those who must weigh and 
settle for themselves the grandest truths of religion. 

" The same tendency to universality, is seen in the generous 
toleration which marks our times, in comparison with the past* 
Men, in general, cannot now endure to think that their own 
narrow church holds all the goodness on the earth. Religion is 
less and less regarded as a name, a form, a creed, a church, and 
more and more as the spirit of Christ which works under all 
forms and sects. True, much intolerance remains ; its separa- 
ting walls are not fallen ; but- with few exceptions, they no 
longer reach to the clouds. Many of them have crumbled 
away, till the men whom they sever can shake hands, and 
exchange words of fellowship, and recognize in one another's 
faces the features of brethren." 

New- York, Dec. 1843, 



CONTENTS* 



CHAPTER L 



INTRODUCTORY REMARKS ON EXISTING CREEDS AT VARIANCE 

WITH CHRISTIANITY ATHEISTS PANTHEISTS THEOPHILAN- 

THROPISTS — PAGANS, 11 

CHAPTER II. 

JEWS — MAHOMETANS, ..*...♦ 25 

CHAPTER III. 

CHRISTIANITY — A BRIEF VIEW OF ITS EVIDENCES, . . 40 

CHAPTER IV. 

TRINITARIANS — UNITARIANS, 52 

CHAPTER V. 

.THE GREEK CHURCH — ROMAN CATHOLICS, . . 64 

CHAPTER VI. 

THE REFORMATION ORIGIN OF THE TERM PROTESTANT LU- 
THERANS CALVINISTS — HUGUENOTS — ARMINIANS — BAXTERIANS 

— ANTlNOMTANS — MATERIALISTS — NECESSARIANS, . . 71 

CHAPTER VII. 

DIFFERENT MODES OF CHURCH GOVERNMENT — THE EPISCOPALIAN, 
PRESBYTERTAN, AND CONGREGATIONAL OR INDEPENDENT SYS- 
TEMS — MEMBERS OF THE CHURCH OF ENGLAND, OR EPISCOPA- 
LIANS — TRACTARIANS, OR PUSEYITES, . . . . 96 

CHAPTER VIIL 

WESLEY AN, OR EPISCOPAL METHODISTS WHITEFIELD 3IETHOD- 

TSTS PROTESTANT AND INDEPENDENT METHODISTS — MORAVI- 
ANS, . 116 

a4 



Vlll CONTENTS. 

CHAPTER IX. 

PRESBYTERIANISM — ITS ORIGIN AND PREVALENCE — THE KIRK OF 
SCOTLAND — AMERICAN PRESBYTERIANS — DIVISION INTO OLD AND 
NEW SCHOOLS— CUMBERLAND PRESBYTERIANS — DUTCH REFORM- 
ED CHURCH — GERMAN REFORMED CHURCH* . . . 130 

CHAPTER X. 

BAPTISM P-EDOBAPTISTS ANABAPTISTS BAPTISTS SABBATA- 
RIANS, OR SEVENTH DAY BAPTISTS — MENNONITES — DUNKERS — 
FREE COMMUNION BAPTISTS, 143 

CHAPTER XL 

QUAKERS — GEORGE FOX AND WILLIAM PENN — HICKSITES— SHAK- 
ERS, ..,.««*... 155 

CHAPTER XII. 

UNIVERSALISTS — RESTORATIONISTS — SWEDENBORGIANS, . 177 

CHAPTER XIII. 

DISCIPLES OF CHRIST, OR CAMPBELLITES — EEREANS — CHRISTIAN 
CONNECTION — COME-OUTERS — SANDEMANIANS — DALEITES, 197 

CHAPTER XIV. 

HUTCHINSONIANS MILLENARIANS MILLERITES FOLLOWERS OF 

JOANNA SOUTHCOTT WHIPPERS WILKINSONIANS — MYSTICS — 

MORMONITES, OR LATTER DAY SAINTS, . . • 216 

CHAPTER XV. 

ARMENIANS — NESTORIANS PELAGIANS — PAULIANS — ORIGENISTS — 

QUIETISTS— MANICHEISTS— MOLINISTS— GNOSTICS, . . 241 

CHAPTER XVI. 

SAINT SIMONIANS — HUMANITARIANS — MOMIERS, . . 255 

CHAPTER XVII. 

CONCLUDING REFLECTIONS ON CHRISTIAN MODERATION, . 264 



INDEX 



American Presbyterians 

Anabaptists 

Andover Creed 

Antinomians . 

Apostles' Creed 

Arians 

Arius t . 

Armenians 

Arminian Creed, The 

Arminians, The 

Armenrus 

Athanasian Creed 

Atheists . ■ . 

Augsburg, Confession of 75, 



PAGE 

134 
142 
81 
89 
100 
55 
u 

241 

85, 120 

78, 85 
a 

! 53 

. 11 

76, 126 



Dutch Reformed Church 


PAGE 
. 138 


Edwards, Jonathan 


80,95 


England, Church of 


.97 


Episcopalians 


. 96 


Episcopal, U. S. Church 


. 103 


Erasmus 


. 73 


Evangelical, The term . 


. 136 


Five Points, The , 


. 79 


. Fox, George 


. 156 


Free Communion Baptists 


. 154 


Free-will Baptists 


. 149 


Friends 


. 155 



Bacon, Lord, on Atheism, . 12 

Baptism . . 110,142,161 

Baptists . . . .143 

" John Milton on . 148 

u Free Communion . 154 

* FreeWill . . 149 

" Seventh Day . . 150 

" Six Principle . .151 

Baxterians .... 87 

Baxter, Richard . . 87, 88, 287 

Bereans . . .202 

Bishops, succession of the . 102 

Brownists . . . .96 



Calvinism 
Cal^vinists 
Calvin, John . 
Chalmers, Rev. Dr. 



84,133 



77, 
58, 



Channing, Rev. Wm. E. 
Chesterfield, Lord, on Atheism 
Christianity . 

" Brief view of its evidences 
Christian Connection 
Christian moderation. N . 
Church government, Modes of 
Clarke, Dr., on Deism 
Coleridge, Quotations from . 
Come-outers .... 
Concluding reflections 
Congregationalists . . 96, 137 
Cranmer . . 98,109,112 

Cumberland Presbyterians . 138 



138 

75 

134 

63 

14 

40 

45 

206 

264 

96 

18 

17 

212 

264 



Daleites . 


. 211 


Deists 


. 18 


Disciples of Christ . 


. 197 


Don, Synod of 


78, 86, 141 


Djuikers 


. .152 



German Reformed Church . 141 
Gnostics .... 253 

Grant, Dr. A., On the present 

state of the Jews . 30, 34 
Greek Church . . 64,70 

Henry the Eighth, . . 97 

Hicksites . ' . . .163 

Holland, Church of . .138 

Hopkinsonian Calvinists . 80 

Hopkins, Samuel ..." 
Huguenots ... 84 

Humanitarians . . . 257 
Hutchinsonians . . . 216 

Immersion, Modes of . 145, 146 
Independents ... 96 

Indulgences, Sale of .71 

Jewish Confession of Faith . 27 
Jews 25 

Kant, Emanuel, Quotation from 16 

u His letter on Swedenborg 184 

Knox, John . . . .130 

Latin Church .... 65 

Latter Day Saints . . 232 

Lee, Anne .... 165 

Luther, Martin ... 72 

Lutherans .... 76 

Mahometans .... 35 
Mahometan Creed . . 37 

Manicheists .... 251 
Martyr, Justin .. . .61 
Materialists . • . 90 

Melancthon .... 73 



A5 



INDEX. 



Mennonites 


. 151 


Messiah, Meaning of the word 2G 


Methodists 


. 116 


" Episcopal 
" Whitefield 


'. 121 


u Protestant 


. 123 


" New 


u 


Millenarians 


'. 217 


'Millerites 


. 220 


Milton John, his Arianism 


. 56 


" On Baptism 


. 148 


Missions 


129, 149 


Molinists 


. 252 


Momiers 


. 263 


Moravians 


. 125 


Mormonites 


. 232 


Mystics 


. 229 


Nantz, Edict of 


. 84 


Necessarians 


90, 93 


Nestorians 


. 243 


New England, Settlers of 


. 137 


New Jerusalem Church 


. 181 


New Methodists , . 


. 123 


Newman, Rev. Mr. 110; 


111,114 


Nicene Creed 


. 99 


Noetians 


. 60 


Nonjurors 


. 98 


Origen . 


177,246 


Origenists . 


a 



Orthodox Calvinists . . 81 

Peedobaptists . . .143 

Pagans .... 20 

Paley, on Christianity , . .49 

Pantheists . . . .17 

Papists .... 115 

Paulians • 245 

Pelagians ; %^. . . li 

Penn, William ... 157 

Plato, on Atheism . . 12 

Pope Leo X. ... 71 

Pope Pius's Creed . . 67 

Presbyterianism . . .130 

Presbyterians ... 96 

" American . 134 

« Cumberland . 138 

" New School . « 

" Old School - " 

« Scottish . . 133 

Priestly, Dr. . - . . 90 

Protestants, Origin of the term 75 

Protestant Methodists . . 123 

Puritans . . . . 137 

Puseyites . . , .104 

PuseyRev.Dr. . . 111,113 

Quakers . " • • • 155 



PAGE 

Quietists . . . 250 

Reformation, The . . 71 

" Its moral effects 76 

Restorationists . . .179 
Roman Catholics . c . 65 
Romanism ... - 114 

Sabbatarians - 150 

Sabellians - - - 59 

Sabeilius - - - - 60 

Saint Simonians - 255 

Sandemanians - - - 210 
Schelling, Pantheism of - 18 

Scotland, Kirk of - - - 131 

u Seceders from the - 134 
Servetus, Michael - - - 5S 

Seventh Day Baptists - - 150 

Shakers 164 

Sharp, Archbishop, Murder of 134 
Socinus, Faustus - - - 57 
Socinians .... 58 

Southcott Joanna - - 224 
Spinoza - - - - - 12 
Strauss - - • 22 

Sublapsarians ... 83 
Supralapsarians - " 

Swedenborg, Emanuel - - 181 
Swcdenborgians - " 

Talmud, The ... 26 
Taylor, Bishop on the Trinity - 54 
Theists - 17 

Theophilanthropists 23 

Thirty-Nine Articles - . 98 
Tillotson, Archbishop - . 14 
Tractarians - ... 104 
Transubstantiation - - 66,111 
Trent, Council of - - - 67 
Trinitarians - - - -52 
Trinity " 



Unitarians 
Universalists 

Vanini, Lucilio 



55 
177 

12 



Watts, Dr. on-the Trinity - 54 
Wesley, John • - - 116 
Wesleyan Methodists - - " 
Westminster Confession of Faith 133 
Whippers - 22S 

Whitefield, George - - 121 
Whitefield Methodists - " 

149 
- 229 



Williams, Roger 
Wilkinsonians 

Zinzendorf, Count 
Zuinglius 



125 

74 



HISTORY OF ALL CHRISTIAN SECTS 

AND DENOMINATIONS. 



CHAPTER I. 



INTRODUCTORY REMARKS ON EXISTING CREEDS AT VARIANCE 

WITH CHRISTIANITY ATHEISTS- PANTHEISTS DEISTS 

THEOPHILANTHROPISTS PAGANS. 

ATHEISTS. 

Before entering upon an acccount of the various sects 
and denominations, into which the Christian world is divi- 
ded, it will be interesting to glance at the opinions of 
those, who reject all revealed religion, and to review the 
present condition of Judaeism and Mahommedanism. In- 
deed, a complete survey of the interesting field we pro- 
pose to examine could not well be taken, without depart- 
ing so far from our main subject as to include these topics. 

T6 delineate the nature, point out the foundation, and 
calculate the tendency of every individual creed, would be 
an endless task. Our design is simply to enumerate the 
leading tenets of the several parties, w T hich attract our no- 
tice; and, in accomplishing this purpose, it will be our 
earnest endeavor to avoid all uncharitable reflections and 
prejudiced misrepresentations. 

As the idea of a Supreme Being is the foundation of all 
religion, we will first consider the opinions of those, who 
reject or profess to reject this idea, and who are conse- 
quently without any religion. The term atheist is derived 
from two Greek words, «, without, and Oeog, God; 
and signifies one who denies the existence of a God, or a 
Providence ; and in this sense the appellation occurs in 

a6 



12 ATHEISTS. 

the New Testament, Ephes. ii. 12 : — " Without God (or 
Atheist) in the world." 

Plato distinguishes three sorts of Atheists: such as 
deny absolutely that there are any Gods ; others, who ad- 
mit the existence of the Gods, but deny that they concern 
themselves with human affairs, and so disbelieve a Provi- 
dence ; and lastly, such as believe in the Gods and a Prov- 
idence, but think that they are easily appeased, remitting 
the greatest crimes for the slightest supplication. 

It is to be hoped that direct Atheists are few. Some 
persons question the reality of such a character; and 
others insist that pretensions to Atheism have their origin 
in pride, or are adopted as a cloak to licentiousness, while 
in not a few instances the motive is merely an affectation 
of eccentricity. In the seventeenth century, Benedict 
Spinoza was a noted defender of what comes under Pla- 
to's classification of Atheistic notions. Spinoza was a 
Jew of Amsterdam, born in 1634. In his work on ethics, 
he undertakes to deduce by mathematical reasoning from 
a few axioms, the principles, '• that there can be no sub- 
stance but God ; whatever is is in God, and nothing can 
be conceived without God." Hence his scheme is called 
with justice Pantheistic, from the Greek words nor, the 
whole, and 0aog 3 God. 

In 1619,Xucilio Vanini, an Italian, of eccentric charac- 
ter, was burned at Toulouse, for his Atheistical tenets. 
Being pressed to make public acknowledgment of his 
crime, and to ask pardon of God, the king, and justice, 
he replied, that he did not believe there was a God ; that 
he never offended the king ; and as for justice, he wished 
it at the devil! He confessed that he was one of the 
twelve who parted in company from Naples to spread their 
doctrines in all parts of Europe. 

Lord Bacon, in his Essays, justly remarks, that " a lit- 
tle philosophy inclineth a man's mind to Atheism, but 
1 depth in philosophy bringeth men's minds about to reli- 
gion : for while the mind of man looketh upon second 
causes scattered, it may rest in them and go no farther ; 
but when it beholdeth the chain of them confederated and 



ATHEISTS. 13 

linked together, it must needs fly to Providence and Deity." 
And Dean Sherlock remarks respecting the origin of Athe- 
ism, that " The universal Deluge and the confusion of lan- 
guages, had so abundantly convinced mankind of a Di- 
vine power and Providence, that there was no such crea- 
ture as an Atheist till their ridiculous idolatries had tempt- 
ed some men of wit and thought rather to own no God 
than such as the Heathens worshipped." 

" Of all the false doctrines and foolish opinions," says 
Dr. Balguy, " which ever infested the mind of man, 
nothing can possibly equal that of Atheism, which is such 
a monstrous contradiction to all evidence, to all the pow- 
ers of understanding, and the dictates of common sense, 
that it may be well questioned whether any man can really 
fall into it by a deliberate use of his judgment. All nature 
so clearly points out, and so loudly proclaims a Creator of 
infinite power, wisdom, and goodness, that whoever hears 
not its voice, and sees not its proofs, may well be thought 
w r ilfully deaf and obstinately blind. If it be evident, self- 
evident, to every man of thought, that there can be no ef- 
fect without a cause, what shall we say of that manifold 
combination of effects, that series of operations, that sys- 
tem of wonders, w T hich fill the universe ; which present 
themselves to all our perceptions, and strike our minds and 
our senses on every side ? Every faculty, and every ob- 
ject of every faculty, demonstrate a Deity. The mean- 
est insect we can see, the minutest and most contemptible 
weed we can tread upon, is really sufficient to confound 
Atheism and baffle all its pretensions. How much more 
that astonishing variety and multiplicity of God's works 
with which we are continually surrounded ! Let any man 
survey the face of the earth, or lift up his eyes to the firma- 
ment ; let him consider the nature and instinct of brute 
animals, and afterwards look into the operations of his own 
mind: will he presume to say or suppose that all the ob- 
jects he meets with are nothing more than the result of un- 
accountable accident and blind chance ? Can he possi- 
bly conceive that such wonderful order should spring out 
of confusion ; or that such perfect beauty should be ^vei 



14 ATHEISTS. 

formed by the fortuitous operations of unconscious, inac- 
tive particles of matter ? As well, nay better, and more 
easily, might he suppose, that an earthquake might hap- 
pen to build towns and cities ; or the materials carried 
down by a flood fit themselves up without hands into a 
regular fleet. For what are towns, cities, or fleets, in 
comparison of the vast and amazing fabric of the uni- 
verse ! In short, Atheism offers such violence to all our 
faculties, that it seems scarce credible it should ever really 
find any footing in human understanding." 

The arguments for the being of a God are distributed 
by the learned into two kinds : — First, Arguments a 
priori, or those taken from the necessity of the divine ex- 
istence. Second, Arguments a posteriori, or those taken 
from the works of nature. 

On this subject, the celebrated Lord Chesterfield made 
the following declaration, and no man can suppose his 
understanding to have been darkened by religious preju- 
dices : — " I have read some of Seed's sermons, and like 
them very well. But I have neither read, nor intend to 
read, those which are meant to prove the existence of 
God ; because it seems to me too great a disparagement 
of that reason which he has given us, to require any other 
proofs of his existence, than those which the whole and 
every part of creation afford us. If 1 believe my own ex- 
istence, I must believe in his. It cannot be proved a priori, 
as some have idly attempted to do, and cannot be doubted 
of a posteriori" 

Dr. Priestly, in one of his Fast sermons, observes, that 
when he visited France in 1774, " All her philosophers 
and men of letters were absolute infidels ; and that he 
was represented by one of them in a mixed strain of cen- 
sure and compliment, as the only man of talent he had 
met with, who had any faith in the Scriptures. Nay, Vol- 
taire himself, who was then living, was considered by them 
as a weak-minded man, because, though an unbeliever in 
revelation, he believed in a God /" 

" Speculative Atheism," according to Archbishop Til- 
lotson, " is unreasonable on five accounts : First, Because 



ATHEISTS. 



15 



it gives no tolerable account of the existence of the world. 
Second, It does not give any reasonable- account of the 
universal consent of mankind in the apprehension, that 
there is a God. Third, It requires more evidence for 
things than they are capable of giving. Fourth, The 
Atheist pretends to know that which no man can know. 
Fifth, Atheism contradicts itself." Under the first ot 
these he thus argues : — " I appeal to any man of reason, 
whether any thing can be more unreasonable than obsti- 
nately to impute an effect to chance, which carries in the 
face of it all the arguments and characters of a wise de- 
sign and contrivance. Was ever any considerable work, 
in which there was required a great variety of parts, and 
a regular and orderly disposition of those parts, done by 
chance 1 Will chance fit means to ends, and that in ten 
thousand instances, and not fail in any one ? How often 
might a man, after he had jumbled a set of letters in a 
bag, fling them out upon the ground before they would 
fall into an exact poem- — yea, or so much as make a good 
discourse in prose ? And, may not a little book be as 
easily made by chance, as the great volume of the world ? 
How long might a man be in sprinkling colors upon can- 
vass, with a careless hand, before they would happen to 
make the exact picture of a man 1 And, is a man easier 
made by chance than his picture 1 How long might 
twenty thousand blind men, who should be sent out from 
several remote parts of England, wander up and down, 
before they would all meet on Salisbury Plain, and fall into 
rank and file, in the exact order of an army ? And yet 
this is much more easy to be imagined, than how the in- 
numerable parts of blind matter should rendezvous them- 
selves into a world." 

" I have always had considerable doubts," says Mr. 
Colquhoun, of Edinburgh, " whether any contemplation 
of the merely material universe, can produce, in our minds, 
such lofty thoughts of the wisdom and goodness of God, 
or of the nature and destinies of man, as a just and com- 
prehensive view of his spiritual, intellectual, and moral 
constitution. In contemplating the phenomena of the ex- 



16 ATHEISTS. 

ternal world, the feelings naturally excited in the mind are 
those of admiration and awe ; but I much doubt the pro- 
priety of any finite being presuming to sit in judgment 
over the works of infinite power and wisdom, and attempt- 
ing to explain them according to his own narrow notions 
of fitness and design, and I am therefore exceedingly 
sceptical with regard to the spiritual edification to be de- 
rived from the perusal of the late Bridgewater Treatises, 
excellent as they are in other respects. It appears to me, 
that, in the following truly sublime passage, the immortal 
Kant has justly discriminated between the feelings produc- 
ed by the two species of contemplation alluded to : 

" i There are/ says he, \ two things which fill the mind 
with ever new and increasing admiration and awe, the 
longer and the more frequently we reflect upon them : — 
the starry heavens above, and the moral law within me. 
Neither of these may I consider as involved in obscurity, 
or as placed infinitely beyond my sphere of contemplation. 
I see them both before me, and connect them immedi- 
ately with the consciousness of my existence. The first 
commences at the place I occupy in the external world of 
sense, and extends into the immeasurably g/eat the con- 
nexion in which I stand towards worlds upon worlds, and 
systems upon systems, with their boundless periodical 
motions, their commencement and duration. The second 
commences with my invisible self, my personality, and 
represents itself as in a world of real infinitude, al- 
though comprehensible only by the understanding, and 
with which, (as at the same time, with all visible worlds), 
I find myself placed, not, as in the former case, in merely 
accidental, but in an universal and necessary connexion. 
The first aspect of an innumerable multitude of worlds 
annihilates, as it were, my importance, as an animal be- 
ing which must again restore to the planet it inhabits. — a 
mere point in the universe — the matter out of which it was 
originally created, after it had been, for a short time, we 
know not how, endowed with vital energy. The second, 
on the other hand, infinitely exalts my value, by reason of 
my personality, in which the moral law reveals to me a 



PANTHEISTS. 17 

life independent of the mere animal existence, aiid even 
of the whole sensible world, at least so far as we can judge 
from the appropriate destination of our being through this 
law, seeing that it is not restricted to the conditions and 
limits of this life, but reaches into eternity.' 

" The contemplation of the external universe is calcu- 
lated to make the deepest impression upon the rude mind 
of the savage ; that of the moral world, upon the more 
refined intellect of the civilized man. 55 

And yet Poetry has never been so eloquent as when 
drawing its evidences of the existence of the Creator from 
his material works. In this connection, the reader will 
probably be reminded of Coleridge's sublime " Hymn be- 
fore Sunrise in the Vale of Chamouny :" 

" Ye Ice-falls ! ye that from the mountain's brow 
Adown enormous ravines slope amain — 
Torrents, methinks, that heard a mighty Voice, 
And stopp'd at once amid their maddest plunge ! 
Motionless torrents ! silent cataracts ! 
Who made you glorious as the gates of Heaven 
Beneath the keen full Moon ? Who bade the Sun 
Glothe you with rainbows ? Who with living flowers 
Of loveliest blue, spread garlands at your feet ? 
God ! let the torrents, like a shout of nations, 
Answer ! and let the ice-plains echo, God ! 
God ! sing ye meadow-streams with gladsome voice ! 
Ye pine-groves, with your soft and soul-like sounds ! 
*. And they too have a voice, yon piles of snow, 

And in their perilous fall shall thunder, God ! 
Earth, With her thousand voices, praises God !" 



PANTHEISTS. 

In metaphysical theology, Pantheism is the theory 
which identifies nature or the t6 no.v of the universe in its 
totality with God. This doctrine differs from Atheism in 
the greater distinctness with which it asserts the unity and 
essential vitality of nature, parts of which all animated 
beings are ; The most ancient Greek philosophers were 
Pantheists in this sense, Ana'xagoras being the first, who 



18 DEISTS. 

distinctly stated the co-existence with nature of a reason- 
able Creator — " a mind, the principle of all things." In 
this sense, too, Spinoza may be called a Pantheist. 

The Pantheism of Sehelling, and many modern German 
philosophers, is of a different stamp. According to these 
thinkers, God is conceived as the absolute and original 
Being, revealing himself variously in outward nature, 
and in human intelligence and freedom. It is not easy to 
see how Pantheism in this sense differs from the Christian 
view of God, as expressed in the sublime language of St. 
Paul, " In whom we live, and move, and have our being." 
The world is, indeed, conceived to be animated by the 
presence and agency of the Deity; but His distinctness 
and independent subsistence are definitely laid down as the 
condition and ground of all phenomenal existence, and of 
reason itself God may exist without the world, but the 
world is inconceivable without God. 

It must, however, be remarked, that many pseudo-phil- 
osophers of modern times assume the name of Pantheists 
as a convenient medium for the dissemination of atheisti- 
cal opinions, which they have not the courage boldly to 
avow. 



DEISTS, 

Deism, or Theism (Latin, Deus; Greek Osog, God,) 
is a belief in the existence and attributes of God, coupled 
with disbelief in any express revelation of His will. 
There exist various shades of opinion among Deists ; but 
general usage has assigned this word a meaning synony- 
mous With sceptic or freethinker ; hence it is regarded as 
a term of reproach. In its original acceptation, theist 
was directly opposed in meaning to atheist ; but these 
terms are now frequently, though very incorrectly, em- 
ployed without distinction to designate an unbeliever in 
Christianity. 

Dr. Clarke, in his learned work on the Attributes, di- 
vides Deists into four classes, according to the number of 



DEISTS. 19 

articles comprised in their creed : " The First are such as 
profess to believe the existence of an eternal, infinite, in- 
dependent, intelligent Being ; and who, to avoid the name 
of Epicurean Atheists, teach also that the Supreme Be- 
ing made the world ; though at the same time they agree 
with the Epicureans in this ? that they fancy God does not 
at all concern himself in the government of the world, 
nor has any regard to, or care of, what is done therein, 
agreeably to the reasoning of Lucretius, the Epicurean 
poet — 

'For whatsoe'er 's divine must live at peace, 
In undisturbed and everlasting ease; 
Nor care for us, from fears and dangers free, 
Sufficient to its own felicity ! 
Nought here below, nought in our pow'r it needs, 
Ne'er smiles at good, nor frowns at wicked deeds. 5 

" The Second sort of Deists are those who believe not 
only the being, but also the providence of God with re- 
spect to the natural world, but who, not allowing any dif- 
ference between moral good and evil, deny that God 
takes any notice of the morally good or evil actions of 
men, these things depending, as they imagine, on the ar- 
bitrary constitution of human laws. 

" A Third sort of Deists there are, who, having right 
apprehensions concerning the natural attributes of God 
and his all-governing providence, and some notion of his 
moral perfections also, yet being prejudiced against the 
notion of the immortality of the soul, believe that men 
perish entirely at death, and that one generation shall 
perpetually succeed another without any further restora- - 
tion or renovation of things. 

" A Fourth, and the last sort of Deists, are such as be- 
lieve the existence of a Supreme Being, together with 
his providence in the government of the world ; also all 
the obligations of natural religion, but so far only as these 
things are discoverable by the light of nature alone, with- 
out believing any divine revelation." 

These, the learned author observes, are the only true 
Deists ; but as their principles would naturally lead them 



20 DEISTS. 

to embrace the Christian revelation, he concludes there is 
now no consistent scheme of Deism, in the world.* 

The term Deist is applied to the rejecters of revela- 
tion, because the existence of a God is the principal ar- 
ticle of their belief. The name was first assumed by a 
number of gentlemen in France and Italy, who were wil- 
ling to cover their opposition to the Christian revelation 
by a more honorable name than that of Atheists. Viret, 
a divine of eminence among the first reformers, appears 
to have been the first author who expressly mentions 
them; for in the Epistle Dedicatory prefixed to the 
second volume of his Instruction Chretienne, published in 
1583, he speaks of some persons at that time, who called 
themselves by a new name, that of "Deists." Deists 
are also often called Infidels, from the Latin word infidel- 
is, on account of their want of faith or belief in the 
Christian religion. Some, indeed, have censured the ap- 
plication of the term infidelity to unbelievers, contending 
that in our language it is used solely in a particular sense, 
implying the want of conjugal fidelity. 

The advocates for Deism on the continent are Bayle, 
Voltaire, Frederick II. King of Prussia, Helvetius, Dide- 
rot, Rousseau, Condorcet, D'Alembert, Mirabeau, &c 
with other disciples of the new philosophy. In Great 
Britain the Deistical writers are Lord Herbert, Hobbes, 
Toland, Mandeville, Wollaston, Collins, Shaftsbury, Bo- 
lingbroke, Chubb, Tindal, Morgan, Blount, Hume, Gib- 
bon, and Thomas Paine, of political celebrity. In the 
writings of these men it is evident that reason is extolled 
at the expense of revelation : but, as it has been beauti- 

* Paganism is the corruption of natural religion, and is little else 
than the worship of idols and false gods. These -were either men, as 
Jupiter, Hercules, Bacchus, &c. ; or fictitious persons, as Victory, 
Fame, Fever, &c. ; or beasts, as in Egypt, crocodiles, cats, &c. ; or, 
finally, inanimate things, as onions, fire, water. &c. Upon the propa- 
gation of Christianity, Paganism declined. Julian, the apostate, made 
an ineffectual attempt to revive it; and it is now degenerated into 
gross and disgustful idolatry. The chief Sects of Paganism now ex- 
isting, are the Sabians, Magians, Hindoos, and Chinese, together with 
that of the Grand Lama of Tartary. 



DEISTS. 21 

fully remarked : — " These lights of reason and revelation 
fall upon our path in rays so blended, that we walk like 
the summer-evening traveller, who, enjoying at the same 
time the full orb of the moon and the sun's solstitial 
twilight, is unable to ascertain the proportion in which he 
is indebted to each of these heavenly luminaries; and 
some of us, alas, are such incompetent philosophers, as, 
because the greater is below the horizon, to attribute all 
to the less !" 

Lord Herbert of Cherbury was the first Deist who ex- 
cited public notice in England. Dr. Brown's recent edi- 
tion of Leland's View of the Deistical writers, Tindal, 
Morgan, Chubb, Bolingbroke, &c. together with many 
other valuable treatises, affords information concerning 
their principles, and contains a refutation of their objec- 
tions against revealed religion. 

Mr. Belsham has thus assigned the principle causes of 
modern infidelity, in his reply to Mr. Wilberforce : — 
" First, The first and chief is an unwillingness to submit 
to the restraints of religion, and the dread of a future 
life, which leads men to overlook evidence, and to mag- 
nify objections. Second, The palpable absurdities • of 
creeds generally professed by Christians, which men of 
sense having confounded with the genuine doctrines of 
revelation, they have rejected the w T hole at once, and with- 
out inquiry. Third, Impatience and unwillingness to per- 
severe in the laborious task of weighing arguments and 
examining objections. Fourth, Fashion has biased the 
minds of some young persons of virtuous characters and 
competent knowledge, to resist revelation, in order to 
avoid the imputation of singularity, and to escape the 
ridicule of those with whom they desire to associate. 
Fifth, Pride, that they might at an easy rate attain the 
character of philosophers, and superiority to vulgar pre- 
judice. Sixth, Dwelling upoa difficulties only, from 
which the most rational system is not exempt, and by 
which the most candid, inquisitive, and virtuous minds are 
sometimes entangled. 

"The mass of mankind, who never think at all, but 



22 DEISTS* 

who admit, without hesitation, ' all that the nurse and the 
priest have taught/ can never become sceptics. Of 
course the whole class of unbelievers consist of persons 
who have thought more or less upon the subject ; and, as 
persons of sense seldom discard at once all the principles 
in which they have been educated ; it is not wonderful 
that many who begin with the highest orthodoxy, pass 
through different stages of their creed, dropping an arti- 
cle or two every step of their progress, till at last, weary 
of their labor, and not knowing wiiere to fix, they reject 
it altogether. This, to a superficial and timid observer, 
appears to be an objection to freedom of inquiry ; for no 
person beginning to inquire, can or ought to say where 
he will stop. But the sincere friend to truth will not be 
discouraged — for, without inquiry, truth cannot be ascer- 
tained — -and, if the Christian religion shrinks from close 
examination, in this bold and inquisitive age, it must and 
it ought to fail ; but of this issue I have not the smallest 
apprehension. Genuine Christianity can w T ell bear the 
fiery trial through which it is now passing, and while the 
dross and the rubbish are consumed, the pure gold will 
remain uninjured, and will come forth from the furnace 
with increased lustre." 

Indeed, the objections which some Deists have made to 
revelation, affect not so much the religion of Jesus Christ, 
laid down in the New Testament, as certain absurd doc- 
trines and ridiculous practices which have been added to 
it by the weakness and wickedness of mankind. Reiter- 
ated accusations, therefore, of unfairness have been brought 
against the generality of Deistical writers ; and with this 
palpable injustice, Bolingbroke, Voltaire, and Thomas 
Paine, stand particularly charged. Paine's Age of Rea- 
son, has been ably answered by many writers, especially 
by the late Bishop Watson, in his Apology for the Bible. 
By far the ablest attack upon the Christian system is that 
of Strauss, a German writer, born in 1808, which was 
published at Tubingen in 1837. It not only surpasses all 
its predecessors in learning, acuteness and research, but it 
is marked by a serious and earnest spirit. He denounces 



THEOPHILANTHROPISTS. 23 

with vehemence the opinion that the Gospels were writ- 
ten to deceive. The work derives its importance from 
the fact that it is a concentration of objections to histori- 
cal Christianity.* 

" To write down the true Christian church/ 5 says an 
American theologian, "seems to us as absurd as to write 
down the solar system, or put an end to tears, joys and 
prayers. Still less have we any fear, that Christianity it- 
self should come to an end, as some appear to fancy ; a 
form of Religion, which has been the parent and the guar- 
dian of all modern civilization ; which has sent its voice 
to the ends of the world ; and now addresses equally the 
heart of the beggar and the monarch ; which is the only 
bond between societies; an institution, cherished and 
clung to by the choicest hopes, the deepest desires of the 
human race, is not in a moment to be displaced by a book." 



THEOPHILANTHROPISTS. 

This title w T as assumed by a society formed at Paris 
during the first French revolution. It is a compound 
word, derived from the Greek (6eo; r God, and (pdu^dpomog, 
a lover of men), and implies a profession' of adoration 
towards God and love for mankind. 

♦The object of the founders of this sect was to establish 
a new religion in the place of Christianity, which had 
been formally abolished in France by the Convention, and 
had lost its power over the minds of large classes of the 
people. The Directory granted these philosophical secta- 
rians the use of ten parish churches in Paris, wdiere they 
held meetings for religious service ; at first on the Decadi, 
or revolutionary holiday, afterwards on Sunday. Their 
system of belief was a pure Deism; their service a 

' *See Leland's View of Deistical Writers— Sermons at Boyle's Lec- 
ture— Halyburton's Natural Religion Insufficient — Leslie's Short 
Method with the Deists— Bishop Watson's Apology for the Bible — 
Fuller's Gospel of Christ its own Witness— Bishop Porteus's Charge 
to the Clergy, for 1794, and his Summary of the Evidences of Chris- 
tianity. 



24 THEOPHILANTHROPISTS. 

simple liturgy, with some emblematical mummeries. The 
following inscriptions were placed upon their altar : 

First Inscription. — We believe in the existence of a God, 
in the immortality of the soul. 

Second Inscription. — Worship God, cherish your kind, ren- 
der yourselves useful to your country. 

Third Inscription.— Good is every thing which tends to the 
preservation or the perfection of man. 

Evil is every thing which tends to destroy or deteriorate him. 

Fourth Inscription. — Children, honor your fathers and 
mothers. Obey them with affection. Comfort their old age. 

Fathers and mothers, instruct your children. 

Fifth Inscription. — Wives, regard in your husbands the 
chiefs of your houses. 

Husbands, love your wives, and render yourselves reciprocally 
happy. 

" The temple most worthy of the divinity, in the eyes 
of the Theophilanthropists," said one of their number, 
" is the universe. Abandoned sometimes under the vaults 
of heaven to the contemplation of the beauties of nature, 
they render its author the homage of adoration and grati- 
tude. They nevertheless have temples erected by the 
hands of men, in which it is more commodious for them to 
assemble and listen to lessons concerning his wisdom. 
Certain moral inscriptions, a simple altar on which they 
deposit, as a sign of gratitude for the benefits of the Cre- 
ator, such flowers or fruits as the season affords, and a 
tribune for lectures and discourses, form the whole of the 
ornaments of their temples. 55 

The attempt on the part of the Theophilanthropists to 
found a new religion was a failure. In 1802 they were 
forbidden the use of the churches of Paris by the consuls, 
and then ceased to exist. 



PAGANS. 

The term Pagan (Latin, paganus ; from pagus, a vil- 
lage)] among the Romans, was applied to all who lived in 
villages in contradistinction to the inhabitants of cities. 
In its present signification Paganism is a general appella- 



PAGANS. 25^ 

tion for the religious worship of the whole human race, 
except of that portion which has embraced Christianity, 
Judaeism, or Mahommedanism. 

That in the most ancient times one God, sole, eternal, 
indivisible, the Creator of the universe, was acknowledged 
and worshipped, has been proved by the most profound 
investigators of antiquity. The existence of this belief 
may not only be traced in the tradition of all people, but 
is expressly affirmed by some of the greatest philosophers 
of the heathen world. Nothing, indeed, could exceed the 
contempt with which some of them regarded the gods of 
the vulgar, though fear of danger or some other cause of- 
ten taught them to conceal the sentiment. 

The causes of idolatry were manifold, and were mostly 
of oriental growth. A great king regarded it as below 
his dignity to enter into the minute details of administra- 
tion: he placed vicars or ministers over provinces and 
cities, over the great departments of national polity. If 
the onerous charge was inapplicable to an earthly, it was 
still more so to the celestial Sovereign ; hence the subor- 
dinate deities which we perceive in the religious systems 
of all nations — the presiding genii of the Chaldaeans, the 
numerous gods of Greece and Rome. The worship due 
to the Supreme alone was soon transferred to those ima- 
ginary entities, which, from functionaries, were transferred 
into so many independent chiefs, until the simple primeval 
notion of the divine unity was lost. 

At the present day, many of the Pagan nations go to 
immense expense in the support of their religious worship. 
In China there are upwards of a thousand temples dedica- 
ted to Confucius, where above sixty thousand animals are 
annually offered. 

The Dalai-Lama or Grand Lama is honored as the re- 
presentative of divinity, or rather as a real divinity dwell- 
ing on the earth, by various tribes of Tartaric descent. 
This personage resides at Lassa in Thibet, and pilgrimages 
are ma4e to his residence by the inhabitants of many dis- 
tant regions of Tartary. He is now chiefly dependent, 
in a political sense, on the Chinese empire. "When the 



: 26 PAGANS. 

actual Dalai-Lama dies, his spirit is supposed to seek an- 
other body in which to be born again ; and the new 
Dalai-Lama can only be discovered by a certain favored 
class among the priests. 

The festival of Juggernaut is annually held on the sea- 
coast of Orissa, where there is a celebrated temple, and 
an idol of the god. 

The Pagans worship an immense variety of idols, both 
animate and inanimate, and very frequently make to them- 
selves gods of objects that are contemptible even among 
brutes. In Hindoo, the monkey is a celebrated god. A 
few years since, the rajah of Nudeeya expended $50,000 
in celebrating the marriage of a pair of those mischievous 
creatures, with all the parade and solemnity of a Hindoo 
wedding. 

The North American Indians, besides their First Being, 
or Great Spirit, believe in an infinite number of genii, or 
inferior spirits, both good and evil, who have all their pe- 
culiar form of worship. 

They ascribe to these beings a kind of immensity and 
omnipresence, and constantly invoke them as the guardi- 
ans of mankind. But they never address themselves to 
the evil genii, except to beg of them to do them no hurt. 

They believe in the immortality of the soul, and say 
that the region of their everlasting abode lies so far west- 
ward, that the souls are several months in arriving at it, 
and have vast difficulties to surmount. The happiness 
which they hope to enjoy is not believed to be the recom- 
pense of virtue only. To have been a good hunter, 
brave in war, &c, are the merits which entitle them to this 
paradise, which they, and the other American aborigines, 
figure as a delightful country, blessed with perpetual 
spring, where the forests abound with game, the rivers 
swarm with fish, where famine is never felt, and uninter- 
rupted plenty shall be enjoyed without labor or toil. 



27 



CHAPTER II. 

JEWS MAHOMETANS, OR MOHAMMEDANS. 

JEWS. 

A complete system of the religious doctrines and rites 
of the Jews is contained in the five books of Moses, their 
great lawgiver, who was raised up to deliver them from 
their bondage in Egypt, and to conduct them to the pos- 
session of Canaan, the promised land. The Jewish econ- 
omy is so much directed to temporal rewards and punish- 
ments, that it has been questioned whether the Jews had 
any knowledge of a future state. This opinion has been 
defended with vast erudition by Warburton, in his " Di- 
vine Legation of Moses ;" but it has been controverted by 
Dr. Sykes, and other authors of respectability. 

The principal sects among the Jews, in the time of our 
Savior, were the Pharisees, who placed religion in external 
ceremony — the Sadducees, who were remarkable for their 
incredulity — and the Essenes, who were distinguished by 
an austere sanctity. Some accounts of these sects will be 
found in the last volume of Prideaux's " Connection/' in 
Harwood's " Introduction to the Study of the New Testa- 
ment," in Milman's " History of the Jew^s," and in Marsh's 
improved edition of " Michaelis." See likewise two in- 
genious and learned volumes, entitled, " Ecclesiastical Re- 
searches," and also the sequel by the Rev. J. Jones.* 

The Pharisees and Sadducees are frequently mentioned 
in the New Testament; and an acquaintance with their 
principles and practices serves to illustrate many passages 
in the Sacred History. At present the Jews have two sects : 
the Caraites, who admit of no rule of religion but the law 

*The author contends that Josephus and Philo were Christians, and 
introduces striking passages from their writings, happily tending to 
confirm the truth and illustrate the genius of Primitive Christianity. 



28 



JEWS. 



of Moses ; and the Rabbinists, who add to the laws the 
tradition of the Talmud. The dispersion of the Jews took 
place upon the destruction of Jerusalem by Titus, the Ro- 
man Emperor, A. D. 70. 

The expectation of a Messiah is the distinguishing feature 
of their religious system. The word Messiah^ signifies one 
anointed, or installed into office by unction. The Jews 
used to anoint their kings, high-priests, and, sometimes, 
prophets, at their entering upon office. Thus Saul, David, 
Solomon, and Joash, kings of Judah, received the royal 
unction. Thus, also, Aaron and his sons received the sa- 
cerdotal, and Elisha, the disciple of Elijah, the prophetic 
unction, 

Christians believe that Jesus Christ is the Messiah, in 
whom all the Jewish prophecies are accomplished. The 
Jews, infatuated with the idea of a temporal Messiah, who 
is to subdue the world, still wait for his appearance. Ac- 
cording to Buxtorf, (a professor of Hebrew, and celebrated 
for rabbinical learning,) some of the modern rabbins believe 
that the Messiah is already come, but that he will not 
manifest himself on account of the sins of the Jews. Oth- 
ers, however, have had recourse to the hypothesis of two 
Messiahs, who are to succeed each bther — one in a state 
of humiliation and suffering — the other in a state of glory, 
magnificence and power. Be it, however, remembered, 
that in the New Testament, Jesus Christ assures us, in the 
most explicit terms, that he is the Messiah. In John iv. 
25, the Samaritan woman says to Jesus, " I know that 
Messiah cometh which is called Christ : when he is come, 
he will tell us all things." Jesus-saith unto her, " I that 
speak to thee am He." According to the prediction of 
Jesus Christ, several impostors would assume the title of 
Messiah ; and accordingly such persons have appeared. 
A history of " false Messiahs" has been written in 
Dutch. Barcochab was the first w T ho appeared, in the 
time of Adrian ; the second, in 1666, was Sabbethai Levi, 
who turned Mahometan ; and the last was Rabbi Morde- 
cai, who flourished in 1682. 

The Talmud is a collection of the doctrines and morality 



jews. 29 

of the Jews. They have two works that "bear this name : 
the first is called the " Talmud of Jerusalem/ 5 and the 
other the " Talmud of Babylon/' but the former is shorter 
and more obscure than that of Babylon, and is of an older 
date. The Talmud compiled at Babylon the Jews prefer 
to that of Jerusalem, and it is clearer and more extensive. 

The most remarkable periods in the history of the Jews 
are the call of Abraham, the giving of the law by Moses, 
their establishment in Canaan under Joshua, the building 
of the temple by Solomon, the division of their tribes, their 
captivity in Babylon, their return under Zerubbabel, and 
the destruction of their city and temple by Titus, after- 
wards emperor^ Ai D. 7(X 

Maimonides, an illustrious rabbi, drew up for the Jews, 
in the eleventh century, a confession of faith, which all 
Jews admit. It is as follows: 

" 1. I believe, with a true and perfect faith, that God 
is the Creator, whose name be blessed, Governor, and Ma- 
ker, of all creatures, and that he hath wrought all things, 
worketh, and shall work forever. 

" 2. I believe, with a perfect faith, that the Creator, 
whose name be blessed, is one, and that such a unity as in 
him can be found in none other, and that he alone hath 
been our God, is, and forever shall be. 

" 3. I believe, with a perfect faith, that the Creator, 
whose name be blessed, is not corporeal, nor to be com- 
prehended with any bodily property, and that there is no 
bodily essence that can be likened unto him. 

H 4. I believe with a perfect faith, the Creator, whose 
name be blessed, to be the first and the last, that nothing 
was before him, and that he shall abide the last forever. 

" 5. I believe, with a perfect faith, that the Creator, 
whose name is blessed, is to be worshipped, and none else. 

H 6. I -believe, with a perfect faith, that all the words 
of the prophets are true. 

" 7. I believe, with a perfect faith, the prophecies of 
Moses, our master, — may he rest in peace ; — that he was 
the father and chief of all wise men that lived before him, 
or ever shall live after him. 



30 jews. 



a 



8 I believe with a perfect faith, that all the law 
which at this day is found in our hands, was delivered by 
God himself to our master, Moses. God's peace be with 
him. 

" 9. I believe, with a perfect faith, that the same law is 
never to be changed, nor another to be given us of God, 
whose name be blessed. 

" 10. I believe, with a perfect faith, that God, whose 
name be blessed, understandeth all the works and thoughts 
of men, as it is written in the prophets. He fashioneth 
their hearts alike ; he understandeth all their works. 

" 11. I believe with a perfect faith, that God will re- 
compense good to those that keep his commandments, and 
will punish them who transgress them. 

" 12. I believe, with a perfect faith, that the Messiah 
is yet to come ; and although he retard his coming, yet I 
will wait for him till he come. 

" 13. I believe with a perfect faith, that the dead shall 
be restored to life, when it shall seem fit unto God the 
Creator, whose name be blessed, and memory celebrated, 
world without end. Amen." 

For about eighteen hundred years, this wonderful people 
have maintained their peculiarities of religion, language, 
and domestic habits, among Pagans, Mahometans, and 
Christians, and have suffered a continued series of reproach- 
es, privations and miseries, which have excited the admi- 
ration and astonishment of all \Vho have reflected on their 
condition. 

The siege and destruction of Jerusalem by Titus, the 
Roman general, was one of the most awful and distressing 
scenes that mortals ever witnessed ; and the details, as 
given by Josephus, are enough to make humanity shudder. 
During the siege, which lasted nearly five months, upwards 
of eleven hundred thousand Jews perished ; and many 
thousands were taken captive to be exposed in the amphi- 
theatre to fight as gladiators, or to be devoured by wild 
beasts. 

A small portion of the crushed and ruined nation were 
suffered to remain and re-establish themselves in Judea ; 



JEWS. 31 

but in consequence of a general revolt under the Emperor 
Adrian, in 134, they were a second time slaughtered in 
multitudes and driven to desperation. Bither, the place ol 
their greatest strength, was compelled to surrender, and 
Barochba, their leader, who pretended to be the Messiah, 
was slain, and five hundred and eighty thousand fell by the 
sword, or perished by famine, fire and disease. 

In all succeeding times, the scattered remnants of this 
people have been exposed to the heaviest persecutions. 
Monarchs and subjects, Pagans, Mahometans, and Chris- 
tians, disagreeing in so many things, have united in the 
design of exterminating this fugitive and wretched race, 
but have not succeeded. They have been banished, at 
different times, from France, Germany, Spain, Bohemia, 
Hungary, and England; and from some of these king- 
doms they have been banished and recalled many times in 
succession. 

The Romans and Spaniards have probably done more 
than any other nations to oppress and destroy this people ; 
and the inquisition has doomed multitudes of thern to tor- 
ture and death. 

At different times, they were accused of poisoning wells, 
rivers, and reservoirs of water, and, before any proof of 
these strange and malicious charges w^as produced, the 
populace in many parts of Germany, Italy, and France, 
have fallen upon them with merciless and wondrous se- 
verity. At one time, the German emperor found it neces- 
sary to issue an edict for their banishment, to save them 
from the rage of his exasperated and unrestrained sub- 
jects. 

As the Jews have generally been the bankers and 
brokers of the people among whom they have resided, and 
have made a show of much wealth, this has tempted their 
avaricious adversaries to impose upon them enormous 
taxes and ruinous fines. 

Muley Archy, a prince of one of the Barbary states, by 
seizing the property of a rich Jew, was enabled to dispos- 
sess his brother of the throne of Morocco. 

The English parliament of Northumberland, in 1188, 



32 jews, 

for the support of a projected war, assessed the Jews with 
60,000 pounds, while only 70,000 were assessed upon the 
Christians ; which proves either that the Jews were im- 
mensely rich, or that the parliament was extremely tyran- 
nical. 

The English king John was unmercifully severe upon 
this afflicted people. In 1210, regardless of the costly 
freedom he had sold them, he subjected them all, as a 
body, to a fine of 66,000 marks. The ransom required by 
this same unfeeling king, of a rich Jew of Bristol, was 
10,000 marks of silver ; and on his refusing to pay this 
ruinous fine, he ordered one of his teeth to be extracted 
every day ; to which the unhappy man submitted seven 
days, and on the eighth day he agreed to satisfy the king's 
rapacity. Isaac of Norwich was, not long after, com- 
pelled to pay a similar fine. But the king, not satisfied 
with these vast sums extorted from these injured Israel- 
ites, in the end confiscated all their property, and expelled 
them from the kingdom. 

About the beginning of the 16th century, the Jews in 
Persia were subjected to a tax of two millions of gold. 

" During my residence in Ooroomiah in 1840," says Dr. 
Grant, " a Jew was publicly burned to death in that city 
by order of the governor, on an allegation of killing the 
children of the Gentiles to obtain their blood to mingle 
with the bread of the Passover. Naptha was freely 
poured over him, the torch was applied, and the miserable 
man was instantly enveloped in flames. In Meshed, an- 
other city of Persia, the same accusation was last year 
(1839) brought against the Jews of that place: a Mo- 
hammedan child having been missing, no one knew how, 
it was charged upon the poor Jews, and their entire exter- 
mination was at once resolved upon ! Fifteen of these 
unhappy people were thus murdered in cold blood, when 
the remainder, to escape the same fate, embraced the only 
alternative — the religion of the Koran. And who has 
not mourned over the fate of those sons of Israel, whose 
blood has still more recently stained the streets of Damas- 
cus !" 



jews. 33 

The history of this people certainly forms a striking evi- 
dence of the truth of divine revelation. They are a liv- 
ing and perpetual miracle, continuing to subsist as a dis- 
tinct and peculiar race for upwards of three thousand 
years, and even in the midst of other nations, flowing for- 
ward in a full and continued stream, like the waters of the 
Rhone, without mixing with the waves of the expansive 
lake through which the passage lies to the ocean of eter- 
nity! 

In France and the United States, the Jews are admitted 
to equal rights with all other citizens ; w T hich cannot be 
said of any other nations in Christendom. In the United 
States, they have acquired this freedom, of course, with all 
other citizens of this free country. In France, they w T ere 
admitted to it by Bonaparte ; and afterwards, in 1807, by his 
directions, they convened a Grand Sanhedrim, consisting, 
according to ancient custom, of seventy members, exclu- 
sive of the president. The number and distinction of the 
spectators of this Sanhedrim greatly added to the solem- 
nity of the scene. This venerable assembly passed and 
agreed to various articles respecting the Mosaic worship, 
and their civil and ecclesiastical concerns. 

The number of Jews in the United States is estimated 
at from fifty to sixty thousand. They have synagogues in 
Newport, R. L, the cities of New York, Philadelphia, 
Charleston, S. C., and in other parts of the country. A 
writer in Blackwood's Magazine says : " The statistics of 
the . Jewish population are among the most singular cir- 
cumstances of this most singular of all people. Under 
all their calamities and dispersions, they seem to have re- 
mained at nearly the same amount as in the days of David 
and Solomon — never much more in prosperity, never much 
less after ages of suffering. Nothing like this has occur- 
red in the history of any other race ; Europe in general 
having doubled its population within the last hundred 
years, and England nearly tripled hers within the last half 
century ; the proportion of America being still more rapid, 
and the world crowding in a constantly increasing ratio 
Yet the Jews seem to stand still in this vast and increasing 



34 jews. 

ratio. The population of Judea, in its most palmy days, 
probably did not exceed, if it reached, four millions. The 
numbers who entered Palestine from the wilderness, were 
evidently not much more than three ; and their census, 
according to the German statists, who are generally con- 
sidered to be exact, is now nearly the same as that of the 
people under Moses — about three millions." 

In reference to these observations, a Jewish writer says : 
" We apprehend there is some error in the above statis- 
tics, and that the number of Jews throughout the world 
may be estimated at the present time (1843) at nearer six 
millions than three. There are more than a million in 
Poland and Russia ; in all Asia, there are full two mil- 
lions ; half a million in Austria ; in the Barbary States 
and Africa, a million ; in all Europe, two millions and a 
half. We do not think, during the most splendid periods 
of Jewish history, that they ever exceeded four millions ; 
but then their colonies and countries held tributary in 
Europe and Asia, amounted to many millions more. For 
example, at one period all Spain paid tribute to King Sol- 
omon i and all Spain and Portugal, at this day, are de- 
scendants of the Jews and Moors; and there are many 
thousands of Jews, in both those countries, now adhering 
in secret to the ancient faith of their fathers, while out- 
wardly professing the Catholic religion. All the familiar 
Spanish and Portuguese names — Lopez, Mendez, Carval- 
ho, Fonseca, Rodrigues, Peirara, Azavedo, Montefiores, 
&c. &c. — are of Jewish origin. Their numbers, there- 
fore, will never be accurately known until the restoration, 
when thousands who, from convenience and pride, and 
some from apprehension, conceal their religion, will be 
most eager to avow it, when their nation takes rank 
among the governments of the earth." 

Dr. Grant, in his work on " The Nestorians, or the Lost 
Tribes," says: "The present is an interesting moment for 
the Jews, and it may prove an important crisis in their 
history. With ' a trembling heart, and failing of eyes, 
and sorrow of mind,' they have looked for the long- 
promised Messiah, till ' all faces are turned into paleness.' 



MAHOMETANS 35 

As a cordial to their fainting spirits, they have been assur- 
ed, by calculations made by their learned rabbis, that their 
expected deliverer would make his appearance within a 
certain definite period, or during a particular year. That 
period (1840) has now expired, but it has brought them 
no deliverance! And where is Messiah their king! 
Many of the Jews in Poland, as we learn by a letter from 
the Rev. Mr. Brown, of St. Petersburgh, have openly 
avowed, that if he did not make his appearance before 
the end of this year, they were shut up to the conclusion 
that Jesus of Nazareth was the Messiah. The day that 
I left Constantinople, a learned Jew called upon the Rev. 
Mr. Goodell, and told him that there were then forty Jews 
in that city, who were accustomed to meet for religious 
worship on the first day of the week, having come to the 
deliberate conclusion that they could look no longer for a 
Messiah to come after the end of the present year (ending 
October, 1840), but must believe in Jesus of Nazareth as 
the promised Saviour. On my way to Smyrna, one of my 
fellow passengers in the steamer was an intelligent Chris- 
tian Jew, who informed me that in that city there was the 
same general state of feeling regarding the Messiah, and 
that numbers were entertaining a secret belief in Christ 
as the Saviour, and that some fifteen heads of families 
were instructing their children in the same belief. In 
Persia, the belief that Christ was to come in the year 
1840 has been entertained for a considerable time, and 1 
understand the same is true of the Jews throughout the 
East. This hope is now torn away, and the effect will be 
either to harden them in infidelity, or awaken serious and 
anxious inquiry on the subject of Christianity." 



MAHOMETANS. 

Mahometanism, or Mohammedanism, one of the most 
celebrated systems of religion in the world, was so called 
from Mahomet or Mohammed, its author and founder, who 
was born at Mecca in Arabia, in May, 571. This founder 



36 MAHOMETANS. 

of a new religion, and of a political power, which, even in 
his life-time, extended over his native country, and which, 
under his successors, threatened to embrace the empire of 
the world, traced his genealogy in a direct line through 
eleven descents from Koreish, who again was affirmed 
to be in direct descent from Ishmael, the son of Abra- 
ham. 

The future prophet sprang, therefore, from the noblest 
tribe of the Ishmaelitish Arabs ; and yet his early life was 
spent in comparative dependence. Upon his father's death, 
live camels and an Ethiopian female constituted the entire 
property left for the support of the mother and her infant 
son. Under his uncle Abu-Taled he was employed in 
commercial pursuits, and became acquainted w T ith Asia, 
Syria, Palestine, and Egypt. He afterwards married a 
rich widow, and raised himself to an equality with the most 
opulent citizens of Mecca. Fifteen years of his life were 
passed in the obscurest retirement, in a lonely cave, where 
his scheme of a new religion was no doubt planned, and 
which he afterwards so ably executed. His system is a 
compound of Paganism, Juda3ism and Christianity ; and 
the Alcoran, or Koran, which is the Bible of the Mahom- 
etans, is held by them in great reverence. It is replete 
with absurd representations, and is supposed to have been 
written by a Jew. The most eloquent passage is allowed 
to be the following, where God is introduced bidding the 
waters of the deluge to cease : — " Earth, swallow up the 
waters; heaven draw up those thou hast poured out : im- 
mediately the waters retreated, the command of God was 
obeyed, the ark rested on the mountains, and these words 
were heard — c Wo to the wicked P " 

There is no way of accounting for the great pro- 
gress which this new religion made, by the conversion of 
the eastern nations to the Mahometan faith, unless on the 
ground of this imposter holding forth the unity of God, 
and the promise of sensual enjoyments in Heaven to those 
who obeyed his laws. The first commandment was taken 
from the Bible ; it runs thus in the Mahometan code : I 
believe in one God only. This struck at the root of the 



MAHOMETANS. 37 

polytheism of the east, and was one great cause of the 
reception of his doctrines. 

It is remarkable that the Koran was dealt out slowly 
and separately during the long period of twenty-three 
years. It was communicated, says Mahomet, by the min- 
istration of the angel Gabriel, who appears to have been 
liberal to him on these occasions. His angel of death, whose 
province it is at the hour of dissolution to free the depart- 
ing spirit from its prison of flesh, and his vast ideal balance, 
in which at the last day the actions of all men shall be 
weighed, have in them a sort of romantic sublimity calcu- 
lated to impress the fervid imagination of the eastern na- 
tions. And his sensual paradise hereafter, must, in their 
opinion, have imparted to it the highest degree of perfec- 
tion. " The meanest in Paradise will have seventy-two 
wives, besides the wives he had in this world ; he shall 
have a tent also assigned him of pearls, hyacinths, and 
emeralds !" 

Gibbon, in his Roman History, gives the following curi- 
ous specimen of Mahometan divinity ; for the prophet 
propagated his religion by force of arms :— " The sword, 5 ' 
saith Mahomet, " is the key of heaven and of hell ; a drop 
of blood shed in the cause of God, or a night spent in arms, 
is of more avail than two months of fasting and prayer. 
Whosoever falls in battle, his sins are forgiven at the day 
of judgment ; his wounds shall be resplendent as vermillion, 
and odoriferous as musk ; the loss of his limbs shall be 
supplied by the wings of angels and cherubims !" 

The following specimen of the young Mussulman's 
creed is extracted from a catechism, said to have been 
printed at Constantinople : — ■ 

" I believe in the books which have been delivered from 
Heaven and the prophets. In this manner was the Koran 
given to Mahomet, the Pentateuch to Moses, the Psalter 
to David, and the Gospel to Jesus. 

" I believe in the prophets, and the miracles they have 
performed. Adam was the first prophet, and Mahomet 
was the last. 

"I believe that for the space of fifty thousand years the 



38 MAHOMETANS. 

righteous shall repose under the shade of the terrestrial 
paradise, and the wicked shall be exposed naked to the 
rays of the sun* 

" I believe in the bridge Sirat, which passes over the 
bottomless pit of hell ! It is as fine as a hair and as sharp 
as a sabre. All must pass over it, and the wicked shall 
be thrown off. 

" I believe in the water-pools of paradise. Each of the 
prophets has in paradise a basin for his own use ; the 
water is whiter than milk, and sweeter than honey. On 
the ridges of the pool are vessels to drink out of, and they 
are bordered with stars. 

" I believe in heaven and hell. The inhabitants of the 
former know no want, and the houris who attend them are 
never afflicted with sickness. The floor of paradise is 
musk, the stones are silver, and the cement gold. The 
damned are, on the contrary, tormented with fire and by 
voracious and poisonous animals !" 

Mahometanism distributes itself into two general parts, 
Faith and Practice ; the former containing six branches :< — 
Belief in God — in his angels— in his scriptures — in his 
prophets — in the resurrection and final judgment — in the 
divine decrees ; the latter relating to prayer w T ith washing 
—alms — fasting— pilgrimage to Mecca — and circumcision. 

As to the negative precepts and institutions of this reli- 
gion, the Mahometans are forbidden the use of wine, and 
are prohibited from gaming, and the eating of swine's 
flesh, and whatever dies of itself, or is strangled, or killed 
by a blow T , or by another beast. They are said, however, 
to comply with the prohibition of gaming, (from which 
chess seems to be excepted), much better than they do with 
that of wine, under which all strong and inebriating liquors 
are included, for both the Persians and Turks are in the 
habit of drinking freely. 

The Mahometans have an established priesthood and a 
numerous body of clergymen : their spiritual head, in Tur- 
key, whose power is not inferior to that of the Pope, or 
the Grecian Patriarch, is denominated the Mufti, and is 
regarded as the oracle of sanctity and wisdom. Their 



MAHOMETANS. 39 

houses of worship are denominated mosques, many of 
which are very magnificent, and very richly endowed 
The revenues of some of the royal mosques are said to 
amount to the enormous sum of 60,000 pounds sterling. 
In the city of Fez, the capital of the emperor of Moroc- 
co, there are near one thousand mosques, fifty of which are 
built in a most magnificent style, supported by marble 
pillars. The circumference of the grand mosque is near a 
mile and a half, in which near a thousand lamps are lighted 
every night. The Mahometan priests, who perform the 
rites of their public worship, are called Imams ; and they 
have a set of ministers called Sheiks, who preach every 
Friday, the Mahometan Sabbath, much in the manner 01 
Christian preachers. They seldom touch upon points of 
controversy in their discourses, but preach upon moral 
duties, upon the dogmas and ceremonies of their religion, 
and declaim against vice, luxury, and corruption of manners. 

The Mahometan religion is established in, or prevails 
throughout, the Turkish dominions in Europe, Asia, and 
Africa. It has, likewise, numerous proselytes in various oth- 
er countries, as in China, Persia, &c. The number of those 
professing the Mahometan religion at the present day has 
been estimated at about one hundred and forty millions. 

The grossly sensual character of Mahomet's paradise, 
constitutes, perhaps, the greatest blemish in his religious 
system, and has exerted a debasing influence over all the 
countries where it has acquired an ascendancy. If we 
needed anything to prove its corrupt human origin, this 
single feature would be sufficient for our purpose. How 
immeasurably inferior does it seem, in this point of view, to 
the sublime, spiritual morality, which the founder of Chris- 
tianity enforced by precept and example ! 



b2* 



40 

CHAPTER III. 

CHRISTIANITY AND ITS EVIDENCES. 

CHRISTIANITY. 

Christianity, to which Judaeism was introductory, is the 
last and most entire dispensation of revealed religion with 
which God has favored the human race. It was institu- 
ted by Jesus Christ, the son of God, who made his ap- 
pearance in Judea near two thousand years ago. He was 
born at Bethlehem, brought up at Nazareth, and crucified 
at Jerusalem. His lineage, birth, life, death, and suffer- 
ings, were minutely predicted by a succession of the Jew- 
ish prophets, and his religion is now spread over a consid- 
erable portion of the globe. 

The evidences of the Christian religion are comprised 
under historical testimony, prophecies, miracles, the inter- 
nal evidence of its doctrines and precepts, and the rapidity 
of its first propagation among the Jews and the Gentiles. 
Though thinking Christians have in every age differed 
widely respecting some of the doctrines of this religion, 
yet they are fully agreed in a belief in the divinity of its 
origin, and the benevolence of its tendency. 

The believers in this religion, who had been denomina- 
ted by the Jews, Nazarines or Galileans, and, by one an- 
other, disciples, brethren or saints, were first called Chris- 
tians at Antioch, A.D. 43. Upon this, Doddridge remarks : 
" With pleasure let us reflect upon this honorable name, 
which the disciples of Jesus wore at Antioch ; and would 
to God, no other, no dividing name, had ever prevailed 
among them ! As for such distinguishing titles, though 
they were taken from Apollos or Cephas, or Paul, let us 
endeavor to exclude them out of the Church as fast as we 
can, and while they continue in it let us take care that 
they do not make us forget our most ancient and most glo- 
rious title ! Let us take heed that we do not so remem- 



CHRISTIANITY. 41 

ber our difference from each other in smaller matters as to 
forget our mutual agreement in embracing the gospel of 
Christ." 

As to the progress of Christianity, it suffered during the 
first three centuries some grievous persecutions, under 
which, however, it flourished after a wonderful manner, 
till the conversion of Constantine, a.d. 314, when it be- 
came the established religion of the Roman empire. The 
principal persecutions were those under Nero, a.d. 64 ; 
Domitian, 93; Trajan, 104; Hadrian, 125; Marcus 
Aurelius, 151; Severus, 197; Maximin, 235; Decius, 
250 ; Valerian, 257 ; Aurelian, 272 ; Numerian, 283 ; 
Dioclesian, and Maximian, and Licinius, 303 — 313. It 
was relative to these persecutions that an ecclesiastical his- 
torian observes, that, " the blood of the martyrs became 
the seed of the church !" From the sixth to the sixteenth 
century was little else than one black record of ignorance, 
superstition, and tyranny. 

The history of the fortunes of Christianity, in respect of 
its geographical extension, presents remarkable periods of 
advance and decline. After the conversion of Constan- 
tine, and the gradual decay of Paganism, Christianity 
continued to spread, but chiefly in the direction of east 
and south, for more than three centuries, the barbarian 
conquerers of the Roman provinces soon adopting it. 
About the middle of the seventh century, Christendom 
comprehended Europe, south and west of the Rhine and 
Danube ; Africa north ; of the great desert ; Abyssinia ; 
parts of Nubia ; Asia to the Euphrates ; Armenia, and 
part of Arabia ; and that small colony in Southern India 
which subsists to this day. The Saracen power rose by 
conquest from this extensive empire. 

In little more than a century, Christendom was depriv- 
ed of nearly all its Asiatic provinces, of which the faith- 
ful inhabitants were reduced to a tributary condition ; of 
the whole of northern Africa, in which they were exter- 
minated or converted ; and of Spain. Sicily, the latest 
conquest of the Saracens, was occupied by them about 
830. But just at the same epoch, or that of the lowest 



42 CHRISTIANITY. 

decline, Charlemagne began to extend the limits of Chris- 
tendom in the North ; and the second period of advance 
extends through the ninth, tenth, and eleventh centuries, 
in which the reign of the gospel and the church was ex- 
tended over the North : Bulgaria, Hungary, Bohemia, 
Saxony, Denmark, Norway, Sweden and Russia. From 
that time to the sixteenth century, Christianity gradually 
reconquered Spain on the one hand ; while, on the other, 
the newly arisen power of the Turks wrested from it the 
remainder of its Asiatic territories and the European prov- 
inces of the Greek empire. 

Since that period no important changes have taken 
place in the relative extent of Christendom and Ismalism ; 
but the vast continent of America, as far as it has been 
colonised, has been added to the former, and the rapid in- 
crease of its communities in numbers and civilization has 
greatly enhanced their comparative importance. The 
number of Christians inhabiting Europe and America, and 
scattered in the other parts of the globe, may perhaps be 
estimated conjecturally as follows : — 

Roman Catholic Church, . . 144,000,000 

Reformed Churches, ... 60,000,000 
Greek and other Oriental Churches . 66,000,000 



270,000,000 

With .regard to the divisions among Christians, Bishop 
Gibson observes : " It will appear that the several de- 
nominations of Christians agree both in the substance of 
religion and in the necessary enforcements of the prac- 
tice of it ; that the world and all things in it w^ere crea- 
ted by God, and are under the direction and government 
of his all-powerful hand and all-seeing eye ; that there is 
an essential difference between good and evil, virtue and 
vice ; that there will be a state of future rewards and pun- 
ishments, according to our behaviour in this life ; that 
Christ was a teacher sent from God, and that his apostles 
were divinely inspired ; that all Christians are bound to 
declare and profess themselves to be his disciples ; that 



CHRISTIANITY. 43 

not only the exercise of the several virtues, but also the 
belief in Christ, is necessary in order to their obtaining the 
pardon of sin, the favor of God, and eternal life ; that the 
worship of God is to be performed chiefly by the heart in 
prayers, praises, and thanksgivings ; and as to all other 
points, that they are bound to live by the rules which 
Christ and his apostles have left to them in the Holy Scrip- 
tures. Here, then, is a fixed, certain, and uniform rule of 
faith and practice, containing all the most necessary points 
of religion, established by a divine sanction, embraced as 
such by all denominations of Christians, and in itself abun- 
dantly sufficient to preserve the knowledge and practice 
of religion in the world." 

The late Mr. Clarke, in his answer to the question, 
" Why are you a Christian W replies ; " Not because I 
was born in a Christian country, and educated in Chris- 
tian principles ; not because I find the illustrious Bacon, 
Boyle, Locke, Clarke, and Newton, among the professors 
and defenders of Christianity; nor merely because the 
system itself is so admirably calculated to mend and exalt 
human nature — but because the evidence accompanying 
the gospel has convinced me of its truth. The secondary 
causes assigned by unbelievers, do not, in my judgment, 
account for the rise, progress, and early triumphs of the 
Christian religion. Upon the principles of scepticism, I 
perceive an effect without an adequate cause. I there- 
fore stand acquitted to my own reason, though I continue 
to believe and profess the religion of Jesus Christ. Ar- 
guing from effects to causes, I think I have philosophy on 
my side. And, reduced to a choice of difficulties, I en- 
counter not so many in admitting the miracles ascribed to 
the Saviour, as in the arbitrary suppositions and conjec- 
tures of his enemies. 

" That there once existed such a person as Jesus Christ ; 
that he appeared in Judea in the reign of Tiberius ; that 
he taught a system of morals superior to any inculcated in 
the Jewish schools ; that he was crucified at Jerusalem; 
and that Pontius Pilate was the Roman Governor, by 
whose sentence he was condemned and executed, are facts 
b4* 



44 CHRISTIANITY. 

which no one can reasonably call in question. The most 
inveterate deists admit them without difficulty. And, in- 
deed, to dispute these facts, would be giving the lie to all 
history. As well might we deny the existence of Cicero 
as of a person of the name of Jesus Christ. And with 
equal propriety might we call in question the orations of 
the former as the discourses of the latter. We are mor- 
ally certain that the one entertained the Romans with his 
eloquence, and that the other enlightened the Jews with 
his wisdom. But it is unnecessary to labor these points, 
because they are generally conceded. They who affect 
to despise the Evangelists and Apostles, profess to rever- 
ence Tacitus, Suetonius, and Pliny. And these eminent 
Romans bear testimony to several particulars which relate 
to the person of Jesus Christ, his influence as the founder 
of a sect, and his crucifixion. From a deference to hu- 
man authority, all, therefore, acknowledge that the Chris- 
tian religon derived its name from Jesus Christ. And ma- 
ny are so just to its merits, as to admit that he taught bet- 
ter than Confucius, and practised better than Socrates or 
Plato. But I confess my creed embraces many more ar- 
ticles. I believe that Jesus Christ was not only a teach 
er of virtue, but that he had a special commission to teach 
I believe that his doctrines are not the works of human 
reason, but of divine communication to mankind. I be- 
lieve that he was authorised by God to proclaim forgive- 
ness to the penitent, and to reveal a state of immortal glo- 
ry and blessedness to those who fear God and work right- 
eousness. I believe, in short, the whole Evangelical his- 
tory, and of consequence, the divine original of Christian- 
ity, and the sacred authority of the gospel. Others may 
reject these things as the fictions of humor, art, or policy ; 
but I assent to them from a full conviction of their truth. 
The objections of infidelity have often shocked my feel- 
ings, but have never yet shaken my faith. 

" To come then to the question — < Why are you a Chris- 
tian? 5 I answer, because the Christian religion carries 
with it internal marks of its truth, because not only with- 
out the aid, but in opposition to the civil authority, in op- 



EVIDENCES OF CHRISTIANITY. 45 

position to the wit, the argument, and insolence of its en- 
emies, it made its way, and gained an establishment in the 
world ; because it exhibited the accomplishment of some 
prophecies, and presents others, which have been since 
fulfilled; and because its author displayed an example 
and performed works, which bespeak not merely a supe- 
rior, but a divine character. Upon these several facts I 
ground my belief as a Christian. And till the evidence 
on which they rest can be invalidated by counter evidence, 
I must retain my principles and my profession." 

A BRIEF VIEW OF THE EVIDENCES OF CHRISTIANITY. 

The external evidences of the authenticity and divine 
authority of the Scriptures have been divided into direct 
and collateral. The direct evidences are such as arise 
from the nature, consistency, and probability of the facts ; 
and from the simplicity, uniformity, competency, and fidel- 
ity of the testimonies by which they are supported. The 
collateral evidences are, either the same occurrences sup- 
ported by heathen testimonies, or others which concur 
with and corroborate the history of Christianity. Its in- 
ternal evidences arise either from its exact conformity with 
the character of God, from its aptitude to the frame and 
circumstances of man, or from those supernatural convic- 
tions and assistances which are impressed on the mind by 
the immediate operation of the divine spirit. We shall 
here chiefly follow Dr. Doddridge, and endeavor to give 
some of the chief evidences which have been brought for- 
ward, and w T hich every unprejudiced mind must confess 
are unanswerable. 

First. Taking the matter merely in theory, it will ap- 
pear highly probable that such a system as the gospel 
should be indeed a divine revelation. First, The case of 
mankind is naturally such as to need a divine revelation, 
1 John v. 19 ; Rom. i. ; Ephes. iv. Second, There is 
from the light of nature considerable encouragement to 
hope, that God would favor his creatures with so needful 
a blessing as a revelation appears. Third, We may easily 
b5* 



46 EVIDENCES OF CHRISTIANITY. 

conclude, that if a revelation were given, it would be in- 
troduced and transmitted in such a manner as Christianity 
is said to have been. Fourth, That the main doctrines of 
the gospel are of such a nature as we might in general 
suppose those of a divine revelation would be, — rational, 
practical, and sublime. Heb. xi. 6 ; Mark, xii. 20 ; 1 Tim. 
ii. 5; Matt. v. 48 ; Matt. x. 29, 30; Phil, iv* 8; Rom. 
ii. 6. 

Secondly. It is, in fact, certain that Christianity is in- 
deed a divine revelation ; for, the books of the New Tes- 
tament, now in our hands, were written by the first preach- 
ers and publishers of Christianity. In proof of this ob- 
serve : — First, That it is certain that Christianity is not a 
new religion, but that it was maintained by great multi- 
tudes, quickly after the time in which Jesus is said to have 
appeared. Second, That there was certainly such a per- 
son as Jesus of Nazareth, who was crucified at Jerusalem, 
when Pontius Pilate was governor there. Third, The first 
publishers of this religion wrote books which contained 
an account of the life and doctrine of Jesus their master, 
and which went by the name of those that now make up 
our New Testament. Fourth, That the books of the New 
Testament have been preserved, in the main, uncorrupted 
to the present time in the original language in Which they 
were written. Fifth, That the translation of them, now 
in our hands, may be depended upon as, in all things most 
material, agreeable to the original. 

Now, Third, From allowing the New Testament to be 
genuine according to the above proof, it will certainly fol- 
low that Christianity is a divine revelation; for, in the 
first place, it is exceedingly evident that the writers of the 
New Testament certainly knew whether the facts were 
true or false, John i. 3 ; John xix. 27, 35 ; Acts xxvii. 7, 
9. Second, That the character of these writers, so far as 
we can judge by their works, seems to render them wor- 
thy of regard, and leaves no room to imagine they intend- 
ed to deceive us. The manner in which they tell their 
story is most happily adapted to gain our belief. There is 
no air of declamation and harangue ; nothing that looks 



EVIDENCES OF CHRISTIANITY. 47 

like artifice and design ; no apologies, no encomiums, no 
characters, no reflections, no digression, but the facts are 
recounted with great simplicity, just as they seem to have 
happened ; and those facts are left to speak for themselves. 
Their integrity, likewise, evidently appears in the freedom 
with which they mention those circumstances, which 
might have exposed their master and themselves to the 
greatest contempt, amongst prejudiced and inconsiderate 
men, such as they knew they must generally expect to 
meet with. John i. 45, 46; John vii. 52 ; Luke ii. 4, 7; 
Mark vi. 3 ; Matt. viii. 20 ; John vii. 48. It is certain 
that there are in their writings the most genuine traces, 
not only of a plain and honest, but a most pious and de- 
vout, a most benevolent and generous disposition, as every 
one must acknowledge who reads their writings. Third, 
The apostles were under no temptation to forge a story of 
this kind, or to publish it to the world knowing it to be 
false. Fourth, Had they done so, humanly speaking, 
they must quickly have perished in it, and their foolish 
cause must have died with them, without ever gaining any 
credit in the world. Reflect more particularly on the na- 
ture of those grand facts — the death, resurrection, and ex- 
altation of Christ, which formed the great foundation of 
the Christian scheme, as first exhibited by the apostles. 
The resurrection of a dead man, and his ascension into an 
abode in the upper world, were such strange things, that 
a thousand objections would immediately have been raised 
against them, and some extraordinary proof would have 
been justly required as a balance to them. Consider the 
manner in which the apostles undertook to prove the truth 
of their testimony to these facts ; and it will evidently ap- 
pear that, instead of confirming their scheme, it must have 
been sufficient utterly to have overthrown it, had it been 
itself the most probable imposture that the wit of man 
could ever have contrived. See Acts hi. 9, 14, 19, &c. 
They did not merely assert that they had seen miracles 
wrought by Jesus, but that he had endowed them with a 
variety of miraculous powers ; and these they undertook 
to display, not in such idle and useless tricks as slight of 
b6 



48 EVIDENCES OF CHRISTIANITY. 

hand might perform, but in such solid and important 
works as appeared worthy of divine interposition and en- 
tirely superior to human power. Nor were these things 
undertaken in a corner, in a circle of friends or depend- 
ents ; nor were they said to be wrought, as might be sus- 
pected, by any confederates in the fraud ; but they were 
done often in the most public manner. Would imposters 
have made such pretensions as these ? or, if they had, 
must they not immediately have been exposed and ruined 7 
Now if the New Testament be genuine, then it is certain 
that the apostles pretend to have wrought miracles in the 
very presence of those to whom their writings were ad- 
dressed ; nay, more, they profess likewise to have confer- 
red those miraculous gifts in some considerable degrees on 
others, even on the very persons to whom they write, and 
they appeal to their consciences as to the truth of it. 
And could there possibly be room for delusion here? 
Fifth, It is, likewise, certain that the apostles did gain 
early credit, and succeeded in a most wonderful manner. 
This is abundantly proved by the vast numbers of 
churches established in the early ages at Rome, Corinth, 
Ephesus, Colosse, &c. Sixth, That, admitting the facts 
which they testified concerning Christ to be true, then it 
was reasonable for their contemporaries, and is reasona- 
ble for us, to receive the gospel which they have transmit- 
ted to us as a divine revelation. That great thing they 
asserted was, that Jesus was the Christ, and that he was 
proved to be so by prophecies accomplished in him, and 
by miracles wrought by him, and by others in his name. 
If we attend to these, we shall find them to be no con- 
temptible arguments ; but must be forced to acknowledge, 
premises being established, the conclusion most easily and 
necessarily follows ; and this conclusion, that Jesus is the 
Christ, taken in all its extent, is an abstract of the gospel 
revelation, and therefore is sometimes put for the whole of 
it, Acts viii. 37 ; Acts xvii. 18. Seventh, The truth of 
the gospel has also received further and very considerable 
confirmation from what has happened in the world since 
it was first published. And here we must desire every 



EVIDENCES OF CHRISTIANITY. 49 

One to consider what God has been doing to confirm the 
gospel since its first publication, and he will find it a fur- 
ther evidence of its divine original. We might argue at 
large from its surprising propagation in the world ; from 
the miraculous powers w T ith which not only the apostles, 
but succeeding preachers of the gospel, and other con- 
verts, were endowed ; from the accomplishment of pro* 
phecies recorded in the New Testament ; and from the 
preservation of the Jews, as a" distinct people, notwith* 
standing the various difficulties and persecutions through 
which they have passed. 

" What is clear in Christianity, 55 says Paley, " we shall 
find to be sufficient and to be infinitely valuable. What 
is dubious, unnecessary to be decided, or of very subordi- 
nate importance, and what is most obscure, will teach us 
to bear with the opinions which others may have formed 
upon the same subject. We shall say to those who the 
most widely dissent from us, what Augustine said to the 
worst heretics of his age — They rail against us, who 
know not with what labor Truth is found and Error to 
be avoided !" 

There is one argument to prove the authority of the 
word of God, which cannot be overturned by all the 
Deists in the world. If the Bible be not the word of 
God, it must have been written, or invented, either by good 
men, or wicked men ; but if it can be proved that it was 
neither written, nor invented, either by good men, or 
wicked men, it must be the word of God. That it was 
not written, or compiled by wicked men, will appear from 
its own evidence, for if it is to be judged, we must suffer 
that evidence to appear in its defence. Can any Deist be 
so weak as to suppose that wicked men, who were in the 
love and practice of evil, would frame laws to punish 
their own vices in this world, and condemn themselves to 
everlasting punishment by declaring, the wicked shall he 
turned into hell, with all the nations that forget God ? 
And again, Thou shalt not covet: this reaches the 
thoughts and desires of the heart. These restrictions and 
declarations are opposite to those things, which are con- 



50 EVIDENCES OF CHRISTIANITY. 

tained in the religious books of the Mahometan and 
Pagan nations, which are the production of men, in 
which permission is given to indulge in sensuality. This, 
so far, is a certain proof of the divine origin of the Bible. 

It is no less evident, that good men could not be the au- 
thors of the Bible. For had it been compiled by good 
men, the same good men neither could nor would have 
given a lie to their profession by calling it the word of 
God, as it would only have been the word of men : con- 
sequently the Bible must be the word of God, inspired by 
him, and thus given to man. 

It must be allowed that God created the first man ; this 
being admitted, as it cannot be denied, we cannot doubt 
that he would give him a law, or rule of life. Now 
whether the divine author of our being condescended to 
speak it with an audible voice, — to write it on the Jieart, 
as is said in scripture, or whether he commissioned man by 
that spoken law, or from that writing on the heart, to 
write it in a book for the instruction of posterity, it 
amounts to the same ; for the law, or word of God, first 
spoken, or written on the heart, and from thence written 
in a book, still remains to be the word of God, first given 
by him. v 

The possibility of such inspiration must necessarily be 
allowed, for certainly it was no more wonderful for God 
to inspire man to write his will in a book, than it was to 
inspire him, or enable him to receive by continual influx, 
a regular train of ideas. 

The question has long been asked by Deists, how shall 
we know that the Bible is the word of God ? first, by be- 
ing convinced from the Bible, that the precepts therein 
contained are worthy of God ; that the pure spirit which 
runs through the whole, inculcates nothing but love to 
God and charity to all mankind, viz. ' Thou shalt lo\ e 
the Lord thy God with all thy heart.' Deut. vi. 5. ' Thou 
shalt love thy neighbour as thyself.' Levit. xix. 18. Matt. 
vii. 12. Luke x. 27. These are the two great command- 
ments which pervade every page of the Bible, and which 
on this account is truly called sacred : these are sacred 



EVIDENCES OF CHRISTIANITY. 51 

duties. For the recorded wickedness of the Jews, or of 
any other nation mentioned in the Bible, makes no part of 
the word of God, any farther than as it shows that a de- 
parture from those precepts of true religion recorded 
therein, necessarily draws after it that train of fatal con- 
sequences, which is the result of that disobedience to the 
divine command, when the whole sum and substance of 
true religion contained in those two great propositions, 
Thou shalt love the Lord thy God with all thy heart, and 
thy neighbour as thyself, are not manifested in the life of 
man. 

Secondly, from the accomplishment of those things 
foretold by the prophets, beginning with Moses, and 
which, to the astonishment of every impartial man, have 
been fulfilling from their times to the present day. Now 
as it must be evident, that none but God could open to 
man those scenes of futurity, which have been realising 
for the space of 3300 years, and as those precepts of mor- 
ality contained in the Bible could never be gathered from 
the book of nature, as man must have been totally ignor- 
ant in a savage state ; and as it is clear that he could not 
have been reformed or civilized without a knowledge of 
those precepts ; they must have been given by the Crea- 
tor : consequently, as far as demonstration can make truth 
appear, it is undeniable proof that the sacred scripture is 
the word of God. 



52 
CHAPTER IV. 

TRINITARIANS AND UNITARIANS. 

In the first ages of Christianity, there were various sects, 
which have long ago sunk into oblivion, and whose names 
therefore exist only in the pages of ecclesiastical history 
It does not accord with our object to describe these ancient 
denominations. We shall merely notice those which at 
the present day attract our attention. The primary divi- 
sions, which appear in contemplating the Christian church, 
are those of Trinitarians and Unitarians. 

TRINITARIANS. 

The name of Trinitarians is applied to all the numerous 
sects, comprising more than nine-tenths of the Christians 
of the present day, who profess to believe the doctrine of 
the Trinity, in opposition to Arians and Socinians, who 
are called Unitarians and Anti-Trinitarians. 

The word Trinity is not to be found in the Bible. It 
is a scholastic term, derived from the Latin word trinitas, 
denoting a three-fold unity. According to the best au- 
thorities, it was introduced into the church during the 
second century. The doctrine of the Trinity, as generally 
professed, accords with that of Athanasius, whose scheme 
made the Supreme Deity to consist of three persons, the 
same in substance, equal in power and glory. The first of 
those three persons, and fountain of divinity to the other 
two, it makes to be the Father. The second person is 
called the Son, and is said to be descended from the Fa- 
ther, by an eternal generation of an ineffable and incom- 
prehensible nature in the essence of the Godhead. The 
third person is the Holy Ghost, derived from the Father 
and the Son, but not by generation, as the Son is derived 
from the Father, but by an eternal and incomprehensible 
procession. Every one of these three persons is very and 



TRINITARIANS. 53 

eternal God, as much as the Father himself; and yet, 
though distinguished in this manner, they do not make 
three Gods, but one God.* 

The Unitarians believe that there is but one person in 
the Grodhead, and that this person is the Father, and they 
insist that the Trinitarian distinction of persons r is contra- 
dictory and absurd. The unity of God is a doctrine, 
which both parties consider the foundation of all true reli- 
gion. • 

Although the doctrine of the Trinity is ostensibly the 
main subject of dispute between Trinitarians and Unita- 
rians, yet it is in reality respecting the character of Christ. 
Those who believe in his proper deity very easily dispose 
of all the other difficulties in the Trinitarian system \ while 
anti-Trinitarians find more fault with this doctrine than 
any other in the Trinitarian creed ; and the grand obsta- 
cle to their reception of the Trinitarian faith is removed, 
when they can admit that Jesus Christ is God, as well as 
man ; so that the burden of labor, on both sides, is either 
to prove or disprove the proper deity of the Son of God. 

In proof this doctrine, the Trinitarians urge many de- 
clarations of the Scripture, which, in their opinion, admit 
of no consistent explanation upon the Unitarian scheme ; 
they there find that offices are assigned to Christ, and to 



* It is thus expressed in the Athanasian creed : — " Now, the Catholic 
faith is this — that we worship one God in Trinity, and Trinity in Unity. 
Neither confounding the persons, nor dividing the substance* For one 
is the person of the Father, another of the Son, another of the Holy 
Ghost. But the Godhead of the Father, and of the Son, and of the 
Holy Ghost, is all one, the glory equal, the majesty co-eternal. Such 
as the Father is, such is the Son, and such is the Holy Ghost. The 
Father is uncreated, the Son is uncreated, and the Holy Ghost is uncre- 
ated. The Father is incomprehensible, the Son is incomprehensible, 
and the Holy Ghost is incomprehensible. The Father eternal, the Son 
eternal, and the Holy Ghost eternal. And yet they are not three 
Eternals, but one Eternal." 

Modern divines seem generally to assent to the judgment of Water- 
land, who considers the Athanasian creed to have been written by Hi- 
lary. Archbishop Tillotson, in writing to Burnet, the historian, says 
of this creed, "I wish we were well rid of it." The episcopal church 
in America rejects it. Its damnatory clauses are very exceptionable, 
and have given just offence to many. 



54 TRINITARIANS. 

the Holy Spirit, which none but God can perform ; par- 
ticularly the creation of the world, and the grand decis- 
ions of the day of judgment. As they read the Scriptures, 
the attributes of omnipotence, omniscience, omnipresence, 
unchangeableness, and eternity, are ascribed to Jesus 
Christ ; and they infer that a being to whom all these per- 
fections are ascribed must be truly God, co-equal and co- 
eternal with the Father. (See Deut. 6:4. 2d Kings 19 
15. Ps. 19 : 1 ; 83 : 18 ; 139 :*?. Isa. 6: 3, 9 ; 9:6 
11:3; 14 : 5, 23, 25. Jer. 17 : 10 ; 23 : 6. Ezek. 8 
1, 3. Matt. 3 : 16, 17 ; 9:6; 18 : 20 ; 23 : 19. Luke 
1 : 76 ; 24 : 25. John 1 : 1 ; 2 : 1 ; 5 : 19, 23 ; 10 : 30 
16 : 10, 15. Acts 5:4; 28 : 23, 25. Rom. 1 : 5 ; 9 
5; 14:12,19. 1 Cor. 2 : 10 ; 8:6. 2 Cor. 13 : 14 
Phil. 2 : 5, 6, 7, &c. ; 3 : 31. Heb. 1 : 3, 6, 10, 11, 12 
9:14; 13:8. 1 John 5 : 7, 20. Rev. 1 : 4, 5, 6, 8 
3 : 14 ; 5 ; 13, &c.) 

The Unitarians, on the other hand, contend that some 
of these passages are interpolations, and that the others 
are either mistranslated or misunderstood. The passage 
in John, in particular, respecting the three that bear record, 
&c, has been deemed an interpolation. Dr. Tomline gives 
it up in his " Elements of Theology" ; and Porson, the 
eminent Greek scholar, also rejects it. 

Bishop Taylor remarks, with great good sense, that " He 
who goes about to speak of the mystery of the Trinity, 
and does it by words and names of man's invention, talk- 
ing of essences and existences, hypostaces, and personali- 
ties, priorities in-co-equalities, and unity in pluralities, may 
amuse himself and build a tabernacle in his head, and talk 
something he knows not what ; but the good man, who 
feels the power of the Father, and to whom the Son has 
become wisdorn, sanctification, and redemption, and in 
whose heart the love of the spirit of God is shed abroad — 
this man, though he understands nothing of what is unin- 
telligible, yet he alone truly understands the Christian 
doctrine of the Trinity." 

Dr. Watts has written an " Essay on the Impotence oi 
.any Human Schemes to explain the Doctrine of the Trini- 



UNITARIANS. 55 

ty." This essay shows, first, that no such scheme of expli- 
cation is necessary to salvation ; secondly, that it may yet 
be of great use to the Christian church \ and thirdly, that 
all such explication ought to be proposed with modesty to 
the world, and never imposed on the conscience. 

The excellent Stillingfleet, in the preface to his Vindi- 
cation of the Doctrine of the Trinity, says, " Since both 
sides yield that the matter they dispute about is above their 
reach, the wisest course they can take is, to assert and 
defend what is revealed, and not to be peremptory and quar- 
relsome about that which is acknowledged to be above our 
comprehension ; I mean as to the manner how the three 
persons partake of the divine nature" 

UNITARIANS. 

Those who confine the Godhead to a single person are 
called Unitarians. This general sense of the term may 
be taken to represent the Arians and Socinians, as well as 
the sect which is more strictly denominated Unitarian. 

The Arian Unitarians are so named from Arius, a pres- 
byter of the church of Alexandria, who published his 
opinions at the beginning of the fourth century ; which 
so disturbed the church that a grand council was, in the 
year 325, convened at Nice, of nearly all the bishops of 
Asia, Africa, and Europe. Arius maintained that the Son 
was totally and essentially distinct from the Father ; that 
he was the first and noblest of all those beings, whom God 
the Father had created out of nothing ; the instrument, by 
whose subordinate operation the Almighty Father formed 
the universe, and therefore inferior to the Father, both in 
nature and in dignity. He added, that the Holy Spirit 
was of a different nature from that of the Father and of 
the Son ; and that he had been created by the Son. The 
ancient Arians, however, were divided among themselves 
upon these subjects, and torn into factions, which regarded 
one another with the bitterest aversion. Though they 
denied that Christ was the Eternal God, yet they agreed 
in contending for his pre-existence. His pre-existence 



56 UNITARIANS. 

they founded on the two following passages, among many 
others : — " Before Abraham was I am." And the prayer 
of Jesus — " Glorify me with that glory which I had with 
thee before the world began." These, and other texts of 
a similar kind, were, in their opinion, irrefragable proofs 
that Christ did actually exist in another state before he 
was born of the Virgin Mary in the land of Judea. It 
was also urged by the advocates of Arianism, that the pre- 
existent dignity of Christ, accounts for that splendid ap- 
paratus of prophecies and miracles with which the mis- 
sion of the Messiah was attended. Some of them be- 
lieved Christ to have been the creator of the world ; but 
they all maintained that he existed previous to his incar- 
nation, though in his pre-existent state they assign him 
different degrees of dignity. Hence the appellations 
High and Low Arian. 

A work by John Milton was found among the State 
Papers at Whitehall after having lain concealed one hun- 
dred and fifty years, from which it appears that the author 
of u Paradise Lost " was imbued with Arian notions. 
This work, which was translated from the Latin by Dr. 
Sumner, prebendary of Canterbury, by the express order 
of his Majesty, George IV., is entitled "A Treatise on 
Christian Doctrine, compiled from the Holy Scriptures 
alone, by John Milton." This truly interesting work, di- 
vided into two books, — on the knowledge of God, and on 
the service of God — is expressly Arian respecting the per- 
son of Christy Bishop Newton has pronounced, that Mil- 
ton " was generally truly orthodox ;" though Wharton says, 
that in "Paradise Lost," not a word is said there of the 
Son of God but what a Socinian, or at least an Arian, 
would allow. 

In this new work, according to its translator, it is as- 
serted, that " the Son existed in the beginning, and was 
the first of the whole creation, by whose delegated power 
all things were made in heaven and earth ; begotten, not 
by natural necessity, but by the decree of the Father, 
within the limits of time, endued with the divine nature, 
and substance, but distinct from and inferior to the Fa~ 



UNITARIANS. 



57 



tTier — one with the Father in love and unanimity of will, 
and receiving every thing in his filial as well as in his 
mediatorial character — from the Father's gift. This sum- 
mary will be sufficient to show that the opinions of Mil- 
ton were nearly Arian, ascribing to the Son as high a 
share of divinity as was compatible with the denial of his 
self-existence and eternal generation, but not admitting 
his co-equality and co-essentiality with the Father. That 
he entertained different views at other periods of his life 
is evident from several expressions scattered through his 
works." The volume abounds with a constant reference 
to Scripture, even to profusion. And in an admirable 
prefatory address, alike indicative of his sincerity and 
piety, he declares : " It was a great solace to me to have 
compiled, by God's assistance, a precious aid for my faith, 
or rather to have laid up for myself a treasure, which 
would be a provision for my future life, and would re- 
move from my mind all grounds for hesitation, as often as 
it behoved me to render an account of the principles of 
my belief." 

The reviver of the Unitarian doctrines in Europe was 
Faustus Socinus, an inhabitant of Sienna in Tuscany, who 
proclaimed his opinions in 1531. There were an uncle 
and nephew of the same name, and celebrated for the 
same opinions concerning the nature of Christ. The 
nephew, Faustus, was the principal founder of the sect, 
called after him Socinians. After publishing a treatise 
upon the nature of the Saviour, he desired to be admitted 
into a society t)f Unitarians already existing in Poland. 
Their opinions do not appear to have corresponded pre- 
cisely with his, and admission was refused him ; nor did 
he effect, during his life-time, the institution of any dis- 
tinct congregation ; but the views which he disseminated 
in his writings were gradually referred to and adopted by 
many ministers and religious communities, especially in 
Poland, where Crellius, Wolgozenius, and others, published 
a Socinian system of theology. 

Since the death of Socinus, the theologians who have 
asserted the mere humanity of Christ have been generally 



58 UNITARIANS. 

denominated Socinians. The doctrines, however, to which 
that appellation can with strictness be applied, are not pre- 
cisely equivalent to those of the modern Unitarians. The 
Socinian denies the existence of Christ previous to his 
birth of the Virgin Mary ; he allows, however, that that 
birth was miraculous, and considers the Saviour as an ob- 
ject of peculiar reverence and an inferior degree of wor- 
ship. By the term Mediator, as applied to Christ, he un- 
derstands that in establishing the new covenant he was 
the medium between God and men ; and of his sacrifice 
he says, that as the Jewish sacrifices were not made for 
the payment of sins, but for the remission of them, so also 
the death of Christ was designed for the remission of sins 
through God's favour, and not for the satisfaction of them 
as an equivalent. 

Among the followers, who distinguished themselves in 
the controversy which Socinus had raised, was Michael 
Servetus, a Spanish physician. Eager to publish his Arian 
opinions on religion, he sent three questions to Calvin on 
the Divinity of Christ, on Regeneration, and on the Ne- 
cessity of Baptism, and, when answered with civility, he 
reflected on the sentiments of his correspondent with arro- 
gant harshness. This produced a quarrel, and ended in 
the most implacable hatred, so that Calvin, bent on re- 
venge, obtained, by secret means, copies of a work in 
which his antagonist was engaged, and caused him to be 
accused before the archbishop as a dangerous man. Ser- 
vetus escaped from prison ; but, on his way to Italy, he 
had the imprudence to pass in disguise through Geneva, 
where he was recognised by Calvin, and immediately 
seized by the magistrate as an impious heretic. Forty 
heretical errors were proved against him by his accusers ; 
but Servetus refused to renounce them, and the magis- 
trates, at last yielding to the loud representations of the 
ministers of Basle, Berne, and Zurich, and especially of 
Calvin, who demanded the punishment of a profane 
heretic, ordered the unhappy man to be burnt. 

On the 27th October, 1553, the wretched Servetus was 
conducted to the stake, and as the wind prevented the 



UNITARIANS. 5§ 

flames from fully reaching his body, two long hours 
elapsed before he was freed from his miseries. This cruel 
treatment deservedly called down the general odium on 
the head of Calvin, who ably defended his conduct and 
that of the magistrates^ Servetus published various works 
against the Trinity, which, were burnt in disgrace at Ge- 
neva and other places. The circumstance of his death is 
an ineffaceable stain upon the memory of his persecutor. 

The Sabellian Unitarians were followers of Sabellius, 
who flourished in the third century, and whose system was 
an attempt to explain the doctrine of the trinity by repre- 
senting the father as the sole person, and the Son and 
Spirit as attributes or emanations from him. Thus they 
compared the Divinity to the sun ; of which the Father 
would be analogous to the substance, the Son to the light, 
and the Holy Ghost to the heat. This scheme has been 
known in later times as that of the Modal Trinity ; and 
some divines of the orthodox English church have found 
themselves entangled in it, when attempting to explain 
accurately the mysterious doctrine to w r hich it refers. On 
the other hand, their opponents have been led, inadver- 
tently, in some cases to make too formal a distinction of 
the three Persons, and have thereby subjected themselves 
to the charge of Tritheism, or a belief in three gods. 

The Sabellians supposed that the union between the di- 
vine Logos and the man Christ Jesus was only temporary. 
For they held that this divine efflux, which like a beam of 
light from the sun, went out of God, and was attached to 
the person of Christ, to enable him to work miracles while 
he was on earth, was drawn into God again, when he as- 
cended into heaven, and had no more occasion to exert a 
miraculous power on the earth. Some of these professors 
went so far as to teach that since this ray was properly 
divine— an emanation from the father — Christ, who had 
this divine ray within him might be called God, but by 
no means different from the Father. Thus they arrived at 
the belief that the Father, being in Christ, suffered and 
died in him also ; and from this, they received the name 
of Patripassians. 



60 tJNiTARIANS* 

Sabellius taught that as man, though composed of body 
and soul, is but one person ; so God, though he is Father, 
Son, and Holy Ghost, is but one person. The Sabellians 
differed from the followers of Noetius in this particular : 
Noetius was of opinion, that the person of the Father had 
assumed the human nature of Christ ; but Sabellius main- 
tained, that a certain energy only, proceeding from the 
Supreme Parent, or a certain portion of the divine nature, 
was united to the Son of God, the man Jesus. He con- 
sidered, in the same manner, the Holy Ghost as the efflux 
of the Deity. 

The reader will find it interesting to compare these 
views of the Sabellians in regard to Christ, with those of 
Emanuel Swedenborg upon the same subject. 

Modern Unitarians differ as widely as the ancient in 
their opinions touching the nature of Christ; but by far 
the greater number believe in the sole, exclusive, and in- 
communicable divinity of God \ deny the personal exist- 
ence of the Holy Spirit, and on this ground declare it i.o 
be contrary to scripture and reason to worship any other 
being than the one supreme Jehovah, who is the only ob- 
ject of prayer and adoration. They ascribe neither attri- 
butes, nor works, nor honours to Christ, which reason and 
revelation appropriate to God. Not believing in the pie- 
existence of Christ, they declare that all the benefits we 
derive from him consist in the bright example he set be- 
fore us. These professors are in the strictest sense Unita- 
rians, because they maintain the Unity of God to the to- 
tal exclusion of Christ, and acknowledge him only as a 
prophet of God, a mortal man, but " the most complete 
character that was ever exhibited to the world." 

These opinions were propagated in the early ages of 
the church by the Ebionites, by the Carpocratians in the 
second century, in the third century by the followers of 
Paul of Samosata, who were called Samosatanians, and 
in the fourth century by Photenius a bishop of Galatia. 

The Unitarians acknowledge no other rule of faith and 
practice than the Holy Scriptures. They reject all creeds 
of human device, and hold in less esteem than many 



UNITARIANS. 61 

other sects nice theological subtleties concerning the pre- 
cise rank of Jesus Christ, and the nature of his relation to 
God. They believe that the Holy Ghost is not a distinct 
person in the Godhead, but that power of God, that divine 
influence, by which Christianity was established through 
miraculous aids, and by which its spirit is still shed abroad 
in the hearts of men. They advocate the most perfect 
toleration. They believe that sin is its own punishment, 
and virtue its own rewarder ; That the moral consequences 
of a man's good or evil conduct go with him into the fu- 
ture life, to afford him remorse or satisfaction ; That God 
will be influenced in all his dealing with the soul by mer- 
cy and justice, punishing no more severely than the sin- 
ner deserves, and always for a benevolent end. Indeed, 
the greater part of the denomination are Restorationists, 
or believe in the final restoration of men to virtue and 
consequent felicity. 

Unitarians consider, that besides the Bible, all the Ante- 
Nicene Fathers — that is, all Christian writers for three 
centuries after the birth of Christ — give testimony in their 
favor, against the " modern" popular doctrine of the Trin- 
ity. As for antiquity, it is their belief that it is really on 
their side. 

In the First Epistle of Clement to the Corinthians, 
which was written towards the close of the first century, 
— and the evidence for the genuineness of which, they 
maintain, is stronger than for that of any other of the pro- 
ductions attributed to the apostolical fathers, — the suprem- 
acy of the father is asserted and implied throughout, and 
Jesus is spoken of in terms mostly borrowed from the 
Scriptures. He is once called the " sceptre of the majesty 
of God" ; and this highly figurative expression is the most 
exalted applied to him in the whole Epistle. 

Justin Martyr, the most distinguished of the ancient fa- 
thers of the church, who flourished in the former part of 
the second century, and whose writings (with the excep- 
tion of those attributed to the apostolic fathers) are the 
earliest Christian records next to the New Testament, ex- 
pressly says, " We worship God, the Maker of the uni- 



0"Z UNITARIANS. 

verse, offering up to him prayers and thanks. But assign- 
ing to Jesus, who came to teach us these things, and for 
this end was born, the c second place' after God^ we not 
without reason honor him." 

The germ and origin of the doctrine of the Trinity, the 
Unitarians find in the speculations of those Christianized 
philosophers of the second century, whose minds were 
strongly tinctured with the Platonic philosophy, combined 
with the emanation system, as taught at Alexandria, and 
held by Philo. From this time they trace the gradual 
formation of the doctrine, through successive ages down 
to Anthanasius and Augustine ; the former of whom, A. D. 
362, was the first to insist upon the equality of the Holy 
Ghost with the Father and the Son ; and the latter about 
half a century afterwards, was the first to insist upon their 
numerical unity. 

In all ages of the church, there have been many learned 
and pious men who have rejected the Trinity as unscrip- 
tural and irrational. The first attempt at the council of 
Nice, to establish and make universal the Trinitarian creed, 
caused disturbances and dissensions in the church, which 
continued for ages, and produced results the most deplora- 
ble to every benevolent mind which exalts charity over 
faith. 

The following proof-texts are some of those upon which 
the Unitarians rest their belief in the inferiority of the Son 
to the Father :— John 8 : 17, 18. John 17 : 3. Acts 10 : 
38. 1 Tim. 2:5. 1 John 4 : 14. Rom. 8 : 34. 1 Cor. 
11: 3. John 10: 29. John 14 : 28. Matt. 19: 17. 
John 17 : 21. John 20 : 17. 1 Cor. 8 : 5, 6. John 10 : 
25; 7: 16, 17; 8:28; 5: 19,20; 8:49,50. Matt. 20: 
23. John 6 : 38, 57 ; 5 : 30. Mark 13 : 32. Luke 6 : 
12. John 11 : 41,-42. Matt. 27 : 46. Acts 2 : 22—24. 
Phil. 2:11. Col. 1 : 15. Rev. 3 : 14. Heb. 3 : 3. Matt. 
12 : 18. Luke 2 : 52. 

In England, the number of Unitarians was considerable, 
according to Strype, as early as 1548 ; and in 1550, he 
represents the Unitarian doctrine as spreading so fast that 
the leading Churchmen were alarmed, and " thought it 



UNITARIANS. 63 

necessary to suppress its expression by rigid measures." 
These " rigid measures/' such as imprisonment and burn- 
ing, were successful for a time. But afterwards, the 
" heresy" gained new and able supporters, such as Biddle, 
Firmin, Dr. S. Clarke, Dr. Lardner, Whiston, Emlyn, Sir 
Isaac Newton, &c, and has been spreading to this day ; 
when, according to Brande's Encyclopaedia, the number 01 
their congregations in England is stated at something more 
than two hundred ; " but they are principally composed or 
persons of the educated classes." In Geneva, the pulpits ol 
the established church are mostly occupied by the profes- 
sors of these opinions. 

The late Dr. William Ellery Channing, an American, 
was, perhaps, the most distinguished of modern Uni- 
tarian divines. Since the days of Addison, no writer of 
English prose has acquired a more enduring celebrity. 
But his was a still higher praise. "From his youth," 
says the Rev. Mr. Dewey, " Channing strove to give birth 
to his own glowing idea of the true Christian man. He 
could not bear that a shallow morality, or a mere worldly 
decency, or a vulgar fanaticism, or any distorted peculiar- 
ity of any religious class, should usurp the honors of 
Christian virtue. Of this great achievement, virtue — the 
end to him and the explanation of everything in humanity 
and in the human lot — his views were at once large and 
generous on the one hand, and on the other, strict and 
solemn. No preacher ever demanded a higher purity, 
ever set forth a loftier model." 

It is estimated that there are about four hundred 
churches and congregations of the Unitarian denomination 
in the United States, and about that number of ministers. 

In the city of Boston, it is one of the most numerous 
and influential classes of Christians, having eighteen soci- 
eties, most of which are large and flourishing. In the 
Middle, Southern and Western States, their congregations 
are fewer, but gradually multiplying. 



64 



CHAPTER V. 

THE GREEK CHURCH— ROMAN CATHOLICS* 

THE GREEK CHURCH. 

The Greek Church comprises the great bulk of the 
Christian population of Russia and Greece, Moldavia 
and Wallachia, besides various congregations scattered 
throughout the provinces of the Turkish and Austrian em- 
pires, who acknowledge the patriarch of Constantinople as 
their head. 

The opinions of this church bear considerable affinity to 
those of the Latin, or Roman Catholic. The fundamental 
distinction is the rejection of the spiritual supremacy of 
St. Peter, and the denial of any visible representative of 
Christ upon earth. In the view which, it takes of the 
Holy Ghost it is also at variance, not only with the Ro- 
man Catholic church, but with Protestants.* It re- 
cognises, however, the seven sacraments ; authorises the 
offering of prayer to the saints and Virgin ; and encoura- 
ges the use of pictures, though forbidding the use of ima- 
ges. It holds in reverence, also, the relics and tombs 
of holy men ; enjoins strict fasting and the giving of alms, 
looking upon them as works of intrinsic merit ; and num- 
bers among its adherents numerous orders of monks and 
nuns. It allows, however, the marriage of its secular 
priests, and rejects auricular confession. It holds that 
modified form of the Roman doctrine of the eucharist, 
which is denominated consubstantiation ; and apparently 
entertains some confused notions of a purgatory, in con- 
sideration of which it offers prayers for the dead. It ad- 
ministers baptism by immersion. 

* The variation consists in the idea, that the Holy Ghost proceeds 
from the Son alone> and not from the Father and the Son. 



ROMAN CATHOLICS. 65 

The services of this church consist almost Entirely of 
ceremonial observances. 

Preaching and the reading of the Scriptures form but a 
small part of them ; the former, indeed, was at one period 
altogether forbidden in Russia* 

The origin of the separation which has now prevailed 
for many hundred years between two such important sec- 
tions of Christendom as the Latin and Greek churches, ap- 
proaching so near as they do in many of their fundamen- 
tal principles, is to be attributed to the rival pretensions 
set up by the bishops of the two imperial cities, Rome and 
Constantinople, and dates almost from the foundation of 
the latter capital. The Roman branch continued, however, 
still powerful in the East, and the intrigues of the papal 
see were frequently successful ; until in 1054, the mutual 
excommunications pronounced upon each other by Leo IX, 
and Cerularius, caused the final separation which has con- 
tinued to the present day. 

ROMAN CATHOLICS. 

The following are the great points of Catholic belief, 
by which they are distinguished from other Christian so- 
cieties ; and these are the only real and essential tenets of 
their religion :— 

1. They believe that Christ has established a church 
upon earth, and that this church is that which holds com- 
munion with the See of Rome, being one, holy, catholic, 
and apostolical. 

2. That we are obliged to hear this church; and, there- 
fore, that she is infallible, by the guidance of Almighty 
God, in her decisions regarding faith. 

S. That Saint Peter, by divine commission, was ap- 
pointed the head of this church, under Christ its founder ; 
and that the Pope or Bishop of Rome, as successor to 
Saint Peter, has always been, and is at present, by divine 
right, head of this church. 

4. That the canon of the Old and New Testament, as 
proposed to us by this church, is the word of God : as also 
b4* 



66 HOMAN CATHOLICS. 

such traditions, belonging to faith and morals, which be- 
ing originally delivered by Christ to his apostles, have 
been preserved, by constant succession, in the Catholic 
church. 

5. That honour and veneration are due to the angels 01 
God and his saints ; that they offer up prayers to God for 
us ; that it is good and profitable to have recourse to their 
intercession; and that the relics or earthly remains of 
God's particular servants are to be held in respect. 

6. That no sins ever were, or can be, remitted, unless by 
the mercy of God, through Jesus Christ ; and, therefore, 
that man's justification is the work of divine grace* 

7. That the good works which we do, receive their 
whole value from the grace of God ; and that by such 
works, we not only comply with the precepts of the di- 
vine law, but that we thereby likewise merit eternal life. 

8. That by works, done in the spirit of penance, we can 
make satisfaction to God, for the temporal punishment, 
which often remains due, after our sins, by the divine good- 
ness, have been forgiven us. 

9. That Christ has left to his church a power of grant- 
ing indulgences, that is, a relaxation from such temporal 
chastisement only as remains due after the divine pardon of 
sin ; and that the use of such indulgences is profitable to 
sinners. 

10. That there is a purgatory or middle state ; and that 
the souls of imperfect Christians therein detained, are 
helped by the prayers of the faithful. 

11. That there are seven sacraments, all instituted by 
Christ ; baptism, confirmation, eucharist, penance, extreme 
unction, holy order, matrimony. 

12. That, in the most holy sacrament of the eucharist, 
there is truly, really, and substantially, the body and blood, 
together with the soul and divinity, of our Lord Jesus 
Christ. 

13. That, in this sacrament, there is, by the omnipo- 
tence of God, a conversion, or change, of the whole sub- 
stance of the bread into the body of Christ, and of the 
whole substance of the wine into his blood, which change 
we call Transubstantiation 



SOMAN CATHOLICS. 67 

14. That, under either kind, Christ is received whole 
and entire. 

15. That, in the mass, or sacrifice of the altar, is offered 
to God, a true, proper, and propitiatory sacrifice for the 
living and the dead. 

16. That, in the sacrament of penance, the sins we fall 
into after baptism are, by the divine mercy, forgiven us. 

Such is a succinct summary of the main articles of be- 
lief in the Roman Catholic church. 

Mr. Pitt, in the year 1788, requested to be furnished 
with the opinion of the Catholic clergy and foreign uni- 
versities on certain important points. Three questions 
sent to the universities of Paris, Louvain^ Alcala, Douay, 
Salamanca, and Valladolid, were thus unanimously an* 
swered — First, " That the Pope, or cardinals, or anybody 
of men, or any individual of the church of Rome, has not 
any civil authority, power, jurisdiction, or pre-eminence 
whatsoever within the realm of England. Second, That 
the Pope or cardinals, &c. cannot absolve or release 
his majesty's subjects from their oath of allegiance, upon 
any pretext whatsoever* Third, that there is no principle 
in the tenets of the Catholic faith, by which Catholics are 
justified in not keeping faith with heretics or other persons 
differing from them in religious opinions, in any transac- 
tions either of a public or a private nature." 

In the history of the church, there have been seventeen 
general councils, and to these is attached, by Roman Cath- 
olics, infallibility. In the Council of Trent, the last of 
them, and which continued in session from 1545 to 1563, 
the tenets of their religion were embQdied, and the sum- 
mary is exhibited in Pope Pius's Creed, containing the 
substance of the decrees and canons of this council. 

It may not be unacceptable to the reader to have this 
Creed inserted in this place. It is required to be subscribed 
by the members of this Church on various occasions : — 

" I, N. N., with a firm faith, believe and profess all and 
every one of those things which are contained in that creed 
which the holy Roman Church maketh use of. To wit. 
I believe in one God, the Father Almighty, Maker of 



OO ROMAN CATHOLICS. 

Heaven and Earth, of all things visible and invisible : 
And in one Lord Jesus Christ, the only begotten Son of 
God, and born of the Father before all ages; God of 
God ; Light of Light ; true God of the true God ; be-* 
gotten, not made ; consubstantial to the Father, by whom 
all things were made. Who for us men, and for our sal- 
vation, came down from heaven, and was incarnate by 
the Holy Ghost of the Virgin Mary, and was made man. 
Was crucified also for us under Pontius Pilate; he suffer- 
ed and was buried. And the third day he rose again, 
according to the Scriptures ; sits at the right hand of the 
Father, and is to come again with glory to judge the liv- 
ing and the dead ; of whose kingdom there shall be no 
end. And in the Holy Ghost, the Lord, and Lifegiver, 
who proceeds from the Father and the Son, who, together 
with the Father and the Son, is adored and glorified, who 
spoke by the Prophets. And (I believe) One, Holy, 
Catholic, and Apostolic Church. I confess one Baptism 
for the remission of sins ; and I look for the resurrection 
of the dead, and the life of the world to come. Amen. 

" I most steadfastly admit and embrace Apostolical and 
Ecclesiastical Traditions, and all other observances and 
constitutions of the same Church. 

" I also admit the Holy Scriptures, according to that 
sense in which our holy Mother the Church has held, and 
does hold ; to which it belongs to judge of the true sense 
and interpretation of the Scriptures : neither will I ever 
take and interpret them otherwise than according to the 
unanimous consent of the Fathers* 

" I also profess that there are truly and properly seven 
sacraments of the New Law, instituted by Jesus Christ 
our Lord, and necessary for the salvation of mankind, 
though not all for every one ; to wit : Baptism, Confirma- 
tion, the Eucharist, Penance, Extreme Unction, Order, 
and Matrimony ; and that they confer Grace ; and that of 
these, Baptism, Confirmation, and Order cannot be reiter- 
ated without sacrilege, I also receive and admit the re- 
ceived and approved ceremonies of the Catholic Church, 
used in the solemn administration of the aforesaid sacra- 
ments. % 



ROMAN CATHOLICS. 69 

" I embrace and receive all and every one of the things 
which have been defined and declared in the holy Council 
of Trent concerning Original Sin and Justification. 

" I profess, likewise, that in the Mass there is offered to 
God a true, proper, and propitiatory sacrifice for the living 
and the dead. And that in the most holy sacrament of 
the Eucharist, there is truly, really, and substantially the 
Body and Blood, together with the Soul and Divinity of 
our Lord Jesus Christ, and that there is made a conversion 
of the whole substance of the bread into the Body, and of 
the whole substance of the wine into the Blood ; which 
conversion the Catholic Church calls Transubstantiation. 
I also confess, that under either kind alone, Christ is re- 
ceived whole and entire, and a true sacrament. 

" I constantly hold that there is a purgatory, and that 
the souls therein detained are helped by the suffrages of 
the Faithful. 

" Likewise, that the saints reigning together with Christ 
are to be honoured and invocated, and that they offer 
prayers to God for us, and that their relics are to be had 
in veneration. 

" I most firmly assert that the Images of Christ, of the 
Mother of God, ever Virgin, and also of other saints, 
ought to be had and retained, and that due honour and 
veneration is to be given them. 

" I also affirm that the power of indulgences was left 
by Christ in the Church, and that the use of them is most 
wholesome to Christian people. 

" I acknowledge the Holy, Catholic, Apostolic Roman 
Church, for the Mother and Mistress of all Churches ; and 
I promise true obedience to the Bishop of Rome, success- 
or to St. Peter, Prince of the Apostles, and Vicar of Jesus 
Christ. 

" I likewise undoubtedly receive and profess all other 
things delivered, defined, and declared by the sacred Can- 
ons and General Councils, and particularly by the holy 
Council of Trent. And I condemn, reject, and anathema- 
tize all things contrary thereto, and all heresies which the 
Church has condemned, rejected, and anathematized. 



70 KOMAN CATHOLICS- 

" I, N. N., do at this present freely profess, and sincerely 
hold, this true Catholic faith, without which no one can be 
saved ; and I promise most constantly to retain and con- 
fess the same entire and un violated, with God's assistance, 
to the end of my life." 

From all this it will be seen that the Catholic believes 
in the immortality of the soul, and that it will be hereaf- 
ter clothed with its body, which God will raise in perfec- 
tion ; further, that the condition of man in a future state 
will vary according as he has done good or evil ; that the 
state of the good and the wicked commences immediately, 
after death. A middle state, called Purgatory, is provided 
for those souls, which were not entirely estranged from the 
Eternal, and which, therefore, in the other world, still 
have a hope of ultimately becoming united with the 
Creator. 

The Greek church also calls itself a Catholic, that is a 
universal church (KadoAixog, universal,) although it dis- 
owns the Roman pope. The Roman Catholic church ex- 
ercised a spiritual supremacy over all Europe with the ex- 
ception of Russia and Turkey, until the time of the re- 
formation. It has more followers, at the present day, 
than all the Protestant sects united; and its exertions 
have brought nearly two millions of the adherents of the 
Greek ritual in Europe under the spiritual dominion of the 
pope. In the United States the number of Roman Cath- 
olics is variously stated at from two to four millions. The 
tide of emigration from Europe is constantly increasing 
the amount. 

There are twelve Roman Catholic patriarchs in the 
Christian world. The sacred college of cardinals, by 
whom the Pope is elected, has fifty-seven members. The 
total number is seventy. The archbishops and bishops 
amount to six hundred and seventy-one. The vicars 
apostolic in different countries are fifty -seven in number, 
besides whom there are thirty-eight coadjutor-bishops, 
making the grand total of the Catholic episcopacy amount 
to seven hundred and sixty-six bishops. 



71 



CHAPTER VI. 

THE, REFORMATION ORIGIN OF THE TERM PROTESTANTS 

LUTHERANS CALVINISTS HUGUENOTS ARMINIANS BAX- 

TERIANS ANTINOMIANS MATERIALISTS NECESSARIANS. 

Prior to that great religious epoch, known as the Re- 
formation., the pope claimed of divine right, and exercised 
absolute authority over the whole Christian church, with 
the exception of those states and provinces in which the 
Eastern or Greek church was established. Not only was 
his authority regarded as supreme on subjects of doctrine 
and discipline, but his decisions were considered as infalli- 
ble ; and whoever ventured to question or gainsay them, 
was treated as a heretic, and was liable to such canonical 
censures and temporal penalties as the canon law T deter- 
mined. Of course the exercise of private judgment in re- 
ligious and ecclesiastical matters, or the right of the peo- 
ple to peruse the bible, was peremptorily denied. 

According to the doctrine of the Romish church, all the 
good works of the saints, over and above those necessary 
for their own justification, are deposited, together with the 
infinite merits of Jesus Christ, in one inexhaustible trea- 
sury. The keys of this treasury were committed to St. Pe- 
ter and his successors, the popes, who may open it at 
pleasure, and by transferring a portion of this superabund- 
ant merit to any particular person for a sum of money, 
may convey to him either the pardon of his own sins, or 
a release for any one in whose happiness he is interested, 
from the pains of purgatory. Hence the origin, which 
took place in the eleventh century, of the sale of indul- 
gences. 

Pope Leo X., under the pretence of raising contribu- 
tions towards building the church of St. Peter at Rome, 
granted, in 1517, the right of promulgating these indul- 
gences in Germany, together with a share in the profits 



72 THE REtfOttMATION. 

arising from the sale of them, to the archbishop of Mag- 
deburg, who, as his chief agent for retailing them in Sax- 
ony, employed Tetzel, a Dominican friar, of dissolute mo- 
rals, but of great activity and energy of character. Tet- 
zel, assisted by the monks of his order, executed the com- 
mission with great zeal, but with little discretion or de- 
cency ; and by disposing of these indulgences at a very 
low price, carried on for some time a lucrative traffic. 
Princes and nobles were irritated at seeing their vassals 
drained of their wealth to replenish the treasury of a pro- 
fuse pontiff. Men of piety regretted equally the corrup- 
tions of the church and the delusions of the people. 

It was reserved for Martin Luther, formerly a monk of 
the Augustine order, and at that time a professor of the- 
ology at Wittenberg, effectually to expose the artifices of 
those who sold, and the simplicity of those who bought 
indulgences, and to shake the foundation of the Papal see 
itself. His memorable theses, ninety-five in number, 
against this practice, were affixed to the doors of the cath- 
edral of Wittenberg, 31st October, 1517 ; while from the 
pulpit he inveighed bitt erly against the vices of the monks, 
who advertised indulgences, as well as against the abuse 
itself. 

Leo X., naturally fond of ease, paid little attention at 
first to the controversy, which soon raged in Germany in 
consequence of Luther's opposition ; but at length he was 
roused from his apathy. After some attempts to induce 
Luther to recant his opinions, the pope, in June, 1520, is- 
sued a bull, condemning as heretical and offensive to pi- 
ous ears, forty-one propositions extracted out of Luther's 
works : all persons were forbidden to read his works on 
pain of excommunication ; those who possessed a copy of 
them were commanded to commit it to the flames ; and he 
himself, if he did not within sixty days publicly recant his 
errors and burn his works, pronounced a heretic, excom- 
municated, and delivered over to Satan; and all secular 
princes required under pain of incurring the same censure, 
to seize his person, that he might be punished as his 
crimes deserved. 



THE KEFORMATION. 73 

This sentence gave a fresh impulse to the spread of Lu- 
ther's doctrines. In some cities the people violently ob- 
structed the promulgation of the bull ; and on the tenth 
of December, 1520, Luther assembled all the members of 
the university of Wittenberg, and, with great pomp, in 
presence of a vast number of spectators, cast the volumes 
of the canon law, together with the bull of excommuni- 
cation, into the flames ; and his example was imitated in 
several cities of Germany. 

The progress of the reformed doctrines was now rapid 
and general, and threatened to embrace the whole of Ger- 
many, notwithstanding the Emperor Charles V. co-oper- 
ated with the pope to check and destroy them. Luther, 
too, was, from various motives, protected not merely by 
the Elector of Saxony, but by many other princes ; and 
the new 7 yiews were adopted and sedulously propagated, 
by Melancthon, Carlostadius, and other eminent men, 
Erasmus, too, though he did not long follow 7 in the same 
course as the German reformer, and ultimately wrote 
against some of his view r s, yet discovered and exposed 
with great learning and ability, many errors both in the 
doctrine and w r orship of the Romish church, and may be 
considered as his auxiliary in the work of Reformation. 

Under such circumstances it was, that the imperial diet 
at Worms w T as held, January 1521, to which the different 
princes were invited, to concert measures for checking the 
new doctrines. An attempt to condemn him in his ab- 
sence w r as frustrated by a majority of the members of the 
diet ; and Luther, under a safe conduct, w T as summoned to 
appear before them. .He did not hesitate to attend ; but 
nothing could induce him to retract his opinions. He 
was allowed to leave the city in safety ; but an edict was 
published in the Emperor's name, after his departure, put- 
ting him under the ban of the empire. But the elector of 
Saxony concealed Luther in the castle of Wartburg, and 
the edict was not carried into effect. During his confine- 
ment his opinions continued to gain ground ; and the Au- 
gustinians of Wittenberg ventured on an alteration in the 
established forms of public worship, by abolishing the cel- 

Bl 



74 THE REFORMATION. 

ebration of private masses, and by giving the cup as well 
as the bread to the laity in administering the Lord's sup- 
per. 

Meanwhile, an attack no less violent, occasioned by a 
similar cause, was made on the Romish church in Swit- 
zerland by Zuinglius, a man not inferior to Luther him- 
self in zeal and intrepidity, and who advanced with per- 
haps more daring and rapid steps to overthrow the whole 
fabric of the established religion. 

The Swiss and the German reformers were at first un- 
acquainted with the proceedings of each o f her. But 
while they both resisted and exposed the errors and usur- 
pations of the Romish church, and generally agreed in 
their sentiments, they entertained very different theologi- 
cal opinions ; and thus were sown the seeds of those divi- 
sions, which have since agitated the reformed churches. 
The chief subject of dispute between the two reformers 
was concerning the manner in which the body and blood 
of Christ were really present in the Eucharist. Luther 
and his followers, though they rejected the papal belief of 
transubstantiation, were, nevertheless, of opinion that the 
body and blood of Christ were really present in the Lord's 
supper, in a way which they could not pretend to explain. 
Zuinglius and his adherents repudiated the doctrine, and 
taught that the bread and wine used at the Eucharist were 
no more than external symbols to excite the remembrance 
of Christ's sufferings in the minds of those who received 
it. Both parties maintained their opinions with equal ob- 
stinacy ; but the dispute was not suffered long to obstruct 
the great work of reform. 

The struggle between the Roman Catholics and the re- 
formers still raged in Germany. At a diet held at Spires 
in 1529, the power, which, three years before, had been 
given, by the same body, to princes, of managing eccle- 
siastical affairs until the meeting of a general council, was 
revoked by a majority of votes, and every change declar- 
ed unlawful that should be made in the established reli- 
gion before the determination of the approaching council 
was known. After many ineffectual remonsrtances and 



THE REFORMATION. 75 

arguments, six princes of the empire and thirteen imperi- 
al cities " protested' 5 against this decision. Hence arose 
the denomination of Protestants ; a term at first applica- 
ble only to the Lutherans, but now common to all who 
have separated from the church of Rome. 

In 1530, Charles convoked a diet of the empire at 
Augsburg, and directed the reformers to lay before it an 
account of their tenets in German and Latin. The w T ork, 
prepared by Luther and Melancthon, was presented to the 
diet ; hence called the confession of Augsburg, which was 
read aloud by the chancellor to the assembly. It contain- 
ed twenty-eight chapters, of which twenty-one were illus- 
trative of the religious opinions of the Protestants, and the 
remaining seven of the errors and superstitions of the pa- 
pal faith. Not only was this document rejected, but the 
diet published a decree condemning most of the peculiar 
tenets held by the Protestants, and enjoining a strict obser- 
vance of the established rites ; with other articles equally 
galling and tyrannical. But the Protestants were now too 
powerful a body to be easily dismayed. They assembled 
at Sm alcalde, where they concluded a treaty of mutual 
defence, both religious and political, against all aggress- 
ors, and formed the Protestant states of the empire into 
one regular combination. Thus, in the year 1530, was 
the Reformation virtually established in Germany ; first by 
the publication of the confession of Augsburg ; and sec- 
ond, by the league of Smalcalde, which made that creed 
the boud of union of a powerful political confederacy 

The reformed doctrines had early spread to Geneva ; 
and John Cauvin, or Calvin, of that city, after the death 
of Zuinglius, carried them farther than the Swiss Protest- 
ants had done. He abolished all festivals except the 
Sabbath, discarded all church ceremonies, used leavened 
bread for the sacrament, and taught the doctrines of pre- 
destination and election in all their rigour. Calvinism 
thus became the third great branch of the reformation, 
Luther and Zuinglius being respectively at the head of 
the other two. The systems of Zuinglius and Calvin, 
however, gradually merged together, and they may now 

b2 



76 LUTHERANS. 

be considered as one, having the same confession of 
faith. 

Independently of the truth or falsehood of the doctrinal 
and other points at issue, the Reformation was the cause 
of many important advantages. It burst the fetters by 
which the human mind had previously been bound, and 
restored it to liberty. It made religion an object of the 
understanding, and not of the eye ; of the heart rather 
than of the memory; and it has contributed to improve 
even the church of Rome itself both in science and in 
morals. 

LUTHERANS. 

The religious system of Luther approaches, in some re- 
spects, nearer to Romanism than that of any other of the 
reformed churches. His notions upon the nature of the 
Eucharist are known under the name of consubstantia- 
tion, or the co-existence of the body and bread, the blood 
and the wine, at the same time. Lutheranism encourages, 
also, the private confession of sins, makes use of wafers in 
the administration of the Lord's Supper, and allows of 
images in churches. It insists, how T ever, very strongly 
upon Luther's cardinal doctrine, the justification of man 
by faith, and not by any merit in human actions. 

With respect to the divine decrees, it holds that God 
foreknows the dispositions of men, whether they will be 
good or bad, and predetermines their salvation or rejec- 
tion accordingly; differing therein from the tenet of the 
Calvinists, which represents the Supreme Being as mak- 
ing his decrees by his own mere will. Upon those doc- 
trinal points relating to the Trinity, the character of Christ, 
&c, it accords with the church of Rome. 

The dogmas of the Lutheran church are carefully set 
forth in various symbolic books : the " Confession of Augs- 
burg," the " Articles of Smalcalde," the shorter and larger 
catechisms cf Luther, and the " Form of Concord." The 
principle, however, of this church, which considered Chris- 
tians as accountable to God alone for their religious opin- 



CALVINISTS. 77 

ions, allows its teachers at the present day, an unbounded 
liberty of dissenting from these decisions. 

The external affairs of the Lutheran church are direct- 
ed by three judicatories, namely, a vestry of the congre- 
gation, a district or special conference, and a general sy- 
nod. The synod is composed of ministers, and an equal 
number of Laymen, chosen as deputies by the vestries of 
their respective congregations. From this synod there is 
no appeal. The ministerium is composed of ministers on- 
ly, and regulates the internal or spiritual concerns of the 
church, such as examining, licensing, and ordaining min- 
isters, judging in controversies about doctrine, &c. The 
synod and ministerium meet annually. 

Confession and absolution, in a very simple form, are 
practiced by the American Lutherans \ also confirmation, 
by which baptismal vows are ratified, and the subjects be- 
come communicants. Their liturgies are simple and im- 
pressive, and the clergy are permitted to use extempora- 
neous prayers. 

Luther, in his writings, expresses his disapprobation of 
attaching his name to that of a sect. 

The Lutheran church predominates in the north of Ger- 
many, in Prussia, Norway, Denmark and Sweden. In 
the two latter countries it is the legally established reli- 
gion. There are congregations of the same denomina- 
tion in England, Holland and Russia. In the Prussian 
dominions it has been remodelled under the late king, and 
is called the Evangelical church. In the United States 
the Lutherans have about fourteen hundred churches, four 
hundred ministers, seventy thousand communing mem- 
bers, and about one hundred and forty thousand, who do 
not commune. The whole number of Lutherans in Eu- 
rope is estimated at twenty-seven millions, embracing sev- 
enteen reigning sovereigns. 

CALVINISTS. 

The followers of Calvin, the second great reformer of 
the sixteenth century, and founder of the church of Gene- 

b3 



78 CALVINISTS. 

va, are called Calvinists. Their distinguishing tenets re- 
fer to points both of discipline and doctrine. Calvin was 
the first to reject the episcopal form of church government, 
originally, it is said, with great reluctance, and compell- 
ed thereto by the want of regularly ordained ministers ; 
but he afterwards maintained the exclusive establishment 
of the Presbyterian system, which has since obtained fa- 
vour in Scotland, and among the Protestants of France, 
and has numerous adherents in America. 

The doctrinal opinions of Calvin, however, have not 
been permanently received among those who have adopt- 
ed his views respecting the ministry. On the contrary, in 
England and Geneva there are many Presbyterians Ar- 
minian in sentiment. It was at the Synod of Dort, in 
1618, that the points in dispute between the Calvinists 
and Arminians, were most accurately distinguished and 
arranged under five heads, upon which the former party 
asserted the following opinions : — 

1. Of predestination — that all men have sinned in 
Adam, and are become liable to the curse ; but that God 
has by an eternal decree chosen some from the beginning, 
to whom he should impart faith of his free grace, and con- 
sequently salvation. 

2. Of the death of Christ — that it is a sufficient sacri- 
fice for the sins of the whole world ; and that some only 
believe and are saved, whereas many perish in unbelief, 
arises not from any defect in this sacrifice, but from the 
perversity of the non-elect. 

3. Of man's corruption — that all men are conceived in 
sin and born the children of wrath, and are neither willing 
nor able to return to God without the aid of the holy 
Spirit. 

4. Of grace and free will — that the influence of the 
spirit upon our fallen natures does not force, but only 
quickens and corrects them, inducing them gently to turn 
themselves tow T ards God by an exercise of their free will. 

5. Of perseverance — that God does not wholly take 
away his Spirit from his own children, even in lamentable 
falls ; nor does he permit them to fall finally from the 
grace of adoption and the state of justification. 



CALVINISTS. 79 

These opinions, which were laid down at the Synod of 
Dort, represent the sentiments of the founder of this school 
and of the strictest among his followers. 

As the Calvinists differ among themselves in the expli- 
cation of these tenets, it would be difficult to give a speci- 
fic account of them. Generally speaking, however, they 
comprehend the following propositions : — First, That God 
has chosen a certain number in Christ to everlasting glory, 
before the foundation of the world, according to his im- 
mutable purpose, and of his free grace and love, without 
the least foresight of faith, good works, or any conditions 
performed by the creature ; and that the rest of mankind 
he was pleased to pass by, and ordain them to dishonor 
and wrath for their sins, to the praise of his vindictive jus- 
tice. Secondly, that Jesus Christ, by his death and suffer- 
ings, made an atonement only for the sins of the elect. 
Thirdly, that mankind are totally depraved in consequence 
of the fall ; and, by virtue of Adam's being their public 
head, the guilt of his sin w T as imputed, and a corrupt na- 
ture conveyed to all his posterity, from which proceed all 
actual transgressions ; and that by sin we are made sub- 
ject to death, and all miseries, temporal, spiritual, and eter- 
nal. Fourthly, that all whom God has predestinated to 
life, he is pleased, in his appointed time, effectually to call 
by his word and spirit out of that state of sin and death, 
in which they are by nature, to grace and salvation by 
Jesus Christ. Fifthly, That those whom God has effect- 
ually called and sanctified by his spirit shall never finally 
fall from a state of grace. Some have supposed that the 
Trinity was one of the five points; but this is a mistake, 
since both the Calvinists and Arminians, who formed the 
synod of Dort, where this phrase, five points, originated, 
were on the article of the Trinity, generally agreed. The 
prominent feature of this system is, the election of some, 
and the reprobation of others, from all eternity. 

The Calvinists found their sentiments of election on the 
expression of the Saviour, respecting his having chosen his 
disciples out of the world ; and more particularly on cer- 
tain terms used by the apostle Paul in his Epistle to the 

b4 



80 CALVINISTS. 

Romans. To the epistolary writers, indeed, they more 
frequently refer than to any other part of the New Testa- 
ment. The chief advantage of this system, in the opinion 
of its advocates, is to produce in us a reverential awe when 
we look up to God, and a profound humility when we 
look down upon ourselves. 

To the Calvinists also belongs more particularly the doc- 
trine of atonement, or that Christ, by his death, made sat- 
isfaction to the divine justice for the elect, appeasing the 
anger of the divine Being, and effecting on his part a re- 
conciliation. Thus Jesus Christ had the sin of the elect 
laid upon him ; and in this sense, Luther said — " that Je- 
sus Christ was the greatest sinner in the world !" This 
doctrine, however, is reprobated by some of their divines, 
who consider the death of Christ as simply a medium 
through which God has been pleased to exercise mercy to- 
wards the penitent. 

America has produced many able Calvinistic divines. 
Jonathan Edwards's work on the Will is considered one of 
the most important contributions to this school of Theolo- 
gy ever published. Samuel Hopkins, who died in 1803, 
has made in his " System of Divinity, 55 many additions to 
Edwards's views; and " Hopkinsian Calvinists 55 may still 
be found, although they no longer form a distinct sect 
from their brethren, the followers of the great Geneva re- 
former. 

The following is a summary of the distinguishing tenets 
of the Hopkinsians : 1. " That all true virtue, or real ho- 
liness, consists in disinterested benevolence. 2. That 
all sin consists in selfishness. 3. That there are no 
promises of regenerating grace made to the doings 
of the unregenerate. 4. That the impotency of sin- 
ners, with respect to believing in Christ, is not natural, 
but moral. 5. That, in order to faith in Christ, a sinner 
must approve, in his heart, of the divine conduct, even 
though God should cast him off forever ; which, however, 
neither implies love of misery, nor hatred of happiness. 6. 
That the infinitely wise and holy God has exerted his om- 
nipotent power in such a manner as he purposed should be 



CALVDflSTS. 



81 



followed with the existence and entrance of moral evil in- 
to the system. 7. That the introduction of sin is, upon 
the whole, for the general good. 8. That repentance is 
before faith in Christ. 9. That, though men became sin- 
ners by Adam, according to a divine constitution, yet they 
have, and are accountable for, no sins but personal. 10. 
That, though believers are justified through Christ's right- 
eousness, yet his righteousness is not transferred to 

them." 

In New England the term orthodox is applied to those, 
who accept Calvin's doctrines in their most rigorous inter- 
pretation. The following creed, which is subscribed by 
every person appointed a professor in the theological insti- 
tution at Andover, may be regarded as a fair exponent of 
the views of the " Orthodox Calvinists" : — 

" I believe there is one, and but one living and true 
God ; that the word of God, contained in the Scriptures of 
the Old and New Testament, is the only perfect rule of 
faith and practice ; that, agreeably to those Scriptures, 
God is a Spirit, infinite, eternal, and unchangeable, in his 
being, wisdom, power, holiness, justice, goodness, and 
truth ; that in the Godhead are three Persons, the Father, 
the Son, and the Holy Ghost ; and that these Three are 
One God, the same in substance, equal in power and glo- 
ry ; that God created man after his own image, in know- 
ledge, righteousness, and holiness ; that the glory of God 
is man's chief end, and the enjoyment of God his supreme 
happiness ; that this enjoyment is derived solely from con- 
formity of heart to the moral character and will of God ; 
that Adam, the federal head and representative of the hu- 
man race, was placed in a state of probation, and that, in 
consequence of his disobedience, all his descendants were 
constituted sinners ; that, by nature, every man is person- 
ally depraved, destitute of holiness, unlike and opposed to 
God; and that, previously to the renewing agency of the 
Divine Spirit, all his moral actions are adverse to the cha- 
racter and glory of God ; that, being morally incapable 
of recovering the image of his Creator, which was lost in 
Adam, every man is justly exposed to eternal damnation ; 

b5 



82 CALVINISTS. 

so that, except a man be born again, he cannot see the 
kingdom of Goi) ; that God, of his mere good pleasure, 
from all eternity, elected some to everlasting life, and that 
he entered into a covenant of grace, to deliver them out of 
this state of sin and misery by a Redeemer ; that the on- 
ly Redeemer of the elect is the eternal Son of God, who, 
for this purpose, became man, and continues to be God 
and man in two distinct natures, and one person, forever ; 
that Christ, as our Redeemer, executeth the office of a 
Prophet, Priest, and King ; 4:hat agreeably to the covenant 
of redemption, the Son of God, and he alone, by his suffer- 
ings and death, has made atonement for the sins of all 
men ; that repentance, faith, and holiness, are the person- 
al requisites in the gospel scheme of salvation ; that the 
righteousness of Christ is the only ground of a sinner's 
justification; that this righteousness is received through 
faith ; and that this faith is the gift of God ; so that our 
salvation is wholly of grace ; that no means whatever can 
change the heart of a sinner, and make it holy ; that re- 
generation and sanctification are the effects of the creating 
and renewing agency of the Holy Spirit, and that su- 
preme love to God constitutes the essential difference be- 
tween saints and sinners ; that, by convincing us of our 
sin and misery, enlightening our minds, working faith in 
us, and renewing our wills, the Holy Spirit makes us par- 
takers of the benefits of redemption ; and that the ordina- 
ry means by w T hich these benefits are communicated to us, 
are the w T ord, sacraments, and prayer ; that repentance 
unto life, faith to feed upon Christ, love to God, and 
new obedience, are the appropriate qualifications for 
the Lord's supper ; and that a Christian church ought to 
admit no person to its holy communion, before he exhibits 
credible evidence of his godly sincerity ; that persever- 
ance in holiness is the only method of making our calling 
and election sure ; and that the final perseverance of the 
saints, though it is the effect of the special operation 01 
God on their hearts, necessarily implies their own watch- 
ful diligence ; that they who are effectually called, do, in 
this life, partake of justification, adoption, and sanctifica- 



CALYINISTS. 83 

tion, and the- several benefits which do either accompany 
or flow from them ; that the souls of believers are, at their 
death, made perfect in holiness, and do immediately pass 
into glory ; that their bodies, being still united to Christ, 
will, at the resurrection, be raised up to glory, and the 
saints will be made perfectly blessed in the full enjoy- 
ment of God to all eternity ; but that the wicked will 
awake to everlasting contempt, and with the devils, be 
plunged into the lake that burneth w r ith fire and brimstone 
forever and ever. I moreover believe that God, accord- 
ing to the counsel of his own will, and for his own glory, 
hath foreordained whatsoever comes to pass, and that all 
beings, actions, and events, both in the natural and moral 
world, are under his providential direction ; that God's de- 
crees perfectly consist with human liberty, God's univer- 
sal agency with the agency of man, and man's depen- 
dence with his accountability ; that man has understand- 
ing and corporeal strength to do all that God requires of 
him ; so that nothing but the sinner's aversion to holiness 
prevents his salvation ; that it is the prerogative of God to 
bring good out of evil, and that he w^ill cause the wrath 
and rage of wicked men and devils to praise him ; and 
all the evil which has existed, and will forever exist, in 
the moral system, w T ill eventually be made to promote a 
most important purpose, under the wise and perfect admi- 
nistration of that Almighty Being, who will cause all 
things to work for his own glory, and thus fulfil all his 
pleasure." 

Among the refinements of Calvinism are to be ranked the 
distinctions of the Sublapsarians and the Supralapsari- 
ans. The Sublapsarians assert that " God had only per- 
mitted the first man to fall into transgression, without ab- 
solutely predetermining his fall :" whereas the Supralap- 
sarians maintain that " God had from all eternity decreed 
the transgression of Adam, in such a manner that our first 
parents could not possibly avoid that fatal event." 

The doctrine of original sin, often set forth as peculiar 
to Calvin's system, is common to those of many Protes- 
tant sects. The followers of Calvin in Germany are call- 



84 HUGUENOTS. 

ed the reformed ; but the doctrine of predestination is ev- 
ery day losing ground in that country. In France it is 
well known, most Protestants are Calvinists. Calvinism 
is the professed belief of the greatest part of the Presbyte- 
rians both of Europe and America ; and of the Independ- 
ents of every class in England and Scotland. 

The great mass of the descendants of the early settlers 
of New England are Calvinistic Congregationalists : that 
is to say, they maintain the independence of every congre- 
gation or society of Christians, as to the right of electing 
a pastor or of governing the church. The present num- 
ber of Calvinistic Congregational churches in New Eng- 
land is about fifteen hundred ; and in the Middle and Wes- 
tern States there are about fourteen hundred and fifty ; al- 
though the mode of church government adopted by some 
of them is, in some degree, modified by the " Plan of Un- 
ion" with Presbyterians. 

HUGUENOTS. 

In French History this name was given in the sixteenth 
century to the Protestants or Calvinists of France. The 
writers of that time were not acquainted with the true de- 
rivation of this popular nickname, to which they assigned 
various absurd etymologies. It is undoubtedly a corrup- 
tion of the German " Eidgenossen," signifying the Swiss 
confederates. 

The Huguenots arose in the year 1560, and greatly in- 
creased to the year 1572, in the reign of Charles IX. ; 
when at the feast of Bartholomew on the 24th of August, 
near eighty-thousand Protestants were massacred in France, 
by the decree of this king. Twenty-six years afterwards, 
Henry IV. caused the Edict of Nantz to be passed, which 
enabled the Protestants to worship God agreeably to the 
dictates of their consciences. Their privileges were thus 
enjoyed by them to the time of the voluptuous and sensu- 
al reign of Louis XIV., when they were again persecuted, 
their churches destroyed, and thousands put inhumanly 
to death. From the best authorities it is said, that near 



ARMINIANS. 85 

one hundred thousand were driven out of their own coun- 
try. 

Vast numbers found an asylum in England, who brought 
with them the manufacture of silks, which was a great 
source of wealth to the government of England. Many 
found refuge in the United States, particularly in South 
Carolina ; and their descendants are among the most re- 
spected of American citizens. 

ARMINIANS. 

The Arminians are those who hold the tenets of Armin- 
ius, a Protestant divine, born in Holland in the year 1560, 
and latterly a professor of divinity at Leyden. 

Thinking the doctrines of Calvin in regard to free will, 
predestination and grace, contrary to the beneficent perfec- 
tions of the Deity, Arminius began to express his doubts 
concerning them in the year 1591 ; and upon further in- 
quiry, adopted sentiments more nearly resembling those of 
the Lutherans than of the Calvinists. After his appoint- 
ment to the theological chair at Leyden, he thought it his 
duty to avow and vindicate the principles which he had 
embraced ; and the freedom with which he published and 
defended them, exposed him to the resentment of those 
that adhered to the theological system of Geneva.* 

His tenets include the five following propositions : First, 
That God has not fixed the future state of mankind by an 
absolute, unconditional decree, but determined, from all 
eternity, to bestow salvation on those whom he foresaw 
would persevere to the end in their faith in Jesus Christ, 
and to inflict punishment on those who should continue in 
their unbelief, and resist to the end his divine assistance. 
Secondly, That Jesus Christ, by his death and sufferings, 
made an atonement for all mankind in general, and of ev- 
ry individual in particular : that, however, none but those 
who believe in him, can be partakers of this divine benefit. 

* ArminmVs motto was a remarkable and a liberal one : — " A good 
conscience is a paradise." 



86 ARMINIANS. 

Thirdly, That mankind are not totally depraved, and that 
depravity does not come upon them by virtue of Adam's 
being their public head, but that mortality and actual evil 
only are the direct consequences of his sin to posterity. 
Fourthly, That there is no such thing as irresistible grace 
in the conversion of sinners. And Fifthly, That those 
who are united to Christ by faith may fall from their faith, 
and forfeit finally their state of grace. 

Thus the followers of Arminius believe that God, hav- 
ing an equal regard for all his creatures, sent his Son to 
die for the sins of the whole world ; that men have the 
power of doing the will of God, otherwise they are not 
the proper subjects of approbation and condemnation ; and 
that, in the present imperfect state, believers, if not par- 
ticularly vigilant, may, through the force of temptation, 
fail from grace, and sink into final perdition. 

The Arminians found their sentiments on the expressions 
of our Saviour respecting; his willingness to save all that 
come unto him ; especially on his prayer over Jerusalem, 
his sermon on the mount, and above all, on his delineation 
of the process of the last day, where the salvation of men 
is not said to have been procured by any decree, but be- 
cause they had done the will of the Father, who is in 
Heaven. This last argument they deem decisive ; because 
it cannot be supposed that Jesus, in the account of the 
judgment day, would have deceived them. They also say, 
the terms in the Romans respecting election, are applica- 
ble only to the Jews as a body, without reference to the 
religious condition of individuals, either in the present or 
future world. 

The asserters of these opinions in Holland were vehe- 
mently attacked by the Calvinistic party, which was pre- 
valent at the time ; and in 1610, the Arminians addressed 
a petition to the States of Holland for protection, from 
which they derived the name of Remonstrants. In the 
year 1618, nine years after the death of Arminius, the 
synod of Dort was convened by the States General, and a 
hearing given to both parties. But the synod was suc- 
ceeded by a shameful persecution of the Arminians. Ben- 



BAXTERIANS. 87 

evelt lost his head on the scaffold ; and the learnea Gro- 
tius, condemned to perpetual imprisonment, escaped from 
his ceil and took refuge in France. 

Mosheim is of opinion that even before the meeting of 
the synod/it was agreed upon, that on account of their 
religious opinions, the Arminians should be regarded as 
enemies of their country, and punished accordingly. The 
storm some time after abated ; and Episcopius, an Armin- 
ian minister, opened a seminary at Amsterdam, which 
produced able divines and excellent scholars. 

There is no longer any particular sect to which the 
name Arminian is exclusively applied ; but the opinions 
above stated are adopted in England, by one branch of the 
Methodists, who follow therein the views of their founder, 
Wesley, and by many individuals of the church of Eng- 
land, and other denominations. The articles of the Eng- 
lish church have been represented by different parties as 
inclining both to Arminianism and Calvinism ; and Whit- 
by, and Taylor, bishop of Norwich, are among the most 
famous of her friends, who have maintained the Arminian 
tenets. 

BAXTERIANS. 

In ecclesiastical history, the name of Baxterians is ap- 
plied to those theologians, who adopted ihe sentiments of 
Richard Baxter on the subject of grace and free will, form- 
ing a sort of middle way between Calvinism and Armin- 
ianism. They never formed, strictly speaking, a sect, and 
the name is now disused ; nevertheless, similarly modified 
opinions are common among Presbyterians at this day. 

With the Calvinist, Baxter professes to believe that a 
certain number, determined upon in the divine councils, 
will be infallibly saved ; and with the Arminian he joins 
in rejecting the doctrine of reprobation as absurd and impi- 
ous 5 admits that Christ, in a certain sense, died for all, 
and supposes that such a portion of grace is allotted to 
every man as renders it his own fault if he does not attain 
Vernal life. 



88 BAXTERIANS. 

Among Baxterians are ranked both Watts and Dod- 
dridge. Dr. Doddridge, indeed, has this striking re- 
maik : " That a being who is said not to tempt any one, 
and even swears that he desires not the death of a sinner, 
should irresistibly determine millions to the commission of 
every sinful action of their lives, and then with ail the 
pomp and pageantry of an universal judgment condemn 
them to eternal misery, on account of these actions, that 
he may promote the happiness of others who are, or shall 
be, irresistibly determined to virtue, in the like manner, is 
of all incredible things to me the most incredible !" 

Baxter, who was born in Shropshire, England, in 1615, 
w r as an extraordinary character in the religious world. 
He wrote about one hundred and twenty books, and had 
above sixty w T ritten against him. His " Saint's Rest" is 
a work with which every intelligent Christian, of what- 
ever denomination he may be, should be familiar. Though 
he possessed a metaphysical genius, and consequently 
sometimes made a distinction without a difference, yet the 
great object of most of his productions was peace and 
amity. Accordingly his system was formed, not to in- 
flame the passions and widen the breaches, but to heal 
those wounds of the Christian church, under which she 
had long languished. 

As a proof of this assertion, take the following affecting 
declaration from the narrative of his own Life and Times : 
" I am deeplier afflicted at the disagreements of Chris- 
tians, than when I was a young Christian ; except the 
case of the infidel world nothing is so sad and grievous to 
my thoughts as the case of the divided churches ! And 
therefore, I am the more deeply sensible of the sinfulness 
of those who are the principal cause of these divisions. 
Oh, how many millions of souls are kept by their igno- 
rance and ungodliness, and deluded by faction, as if it were 
true religion. How is the conversion of infidels hindered, 
Christ and religion heinously dishonored ! The conten- 
tions between the Greek church and the Roman, the Pa- 
pists and the Protestants, the Lutherans and the Calvinists, 
have woefully hindered the kingdom of Christ !" 



ANTINOMIANS. 



ANTINOMIANS. 



The Antinomian derives his name from two Greek 
words, Avti^ against, and Nouoz^ a law; his favorite tenet 
being, that the law is not a rule of life to believers. It is 
not easy to ascertain what he means by this position. But 
he seems to carry the doctrine of the imputed righteous- 
ness of Christ, and of salvation by faith without works, to 
such lengths as to injure, if not wholly destroy, the obli- 
gation to moral obedience* 

In controversial tracts, the Antinomians are sometimes 
denominated Solfidians, a term composed of two Latin 
words, solus, alorie, and fides, faith ; implying a contest for 
faith alone without the necessity of good works. 

Antinomianism may be traced to the period of the Re- 
formation, and its promulgator was John Agricola, origin- 
ally a disciple of Luther. The Catholics, in their disputes 
with the Protestants of that clay, carried the merit of good 
works to an extravagant length, and thus induced some of 
their opponents to run into the opposite extreme. Justi- 
fication by faith, not necessarily productive of good works, 
and righteousness imputed to such a faith, are the* doc- 
trines by which the Antinomians are chiefly distinguished. 
This sect sprang up in England during the protectorate . 
of Oliver Cromwell, and extended their system of libertin- 
ism much further than Agricola, the disciple of Luther. 
Cromwell himself, seems to have been strongly inclined to 
their doctrines. Some of their teachers expressly main- 
tained, that, as the elect cannot fall from grace, nor forfeit 
the divine favour, the wicked actions they commit are not 
really sinful, nor are they to be considered as instances of 
their violation of the divine law ; consequently they have 
no occasion either to confess their sins, or to break them off 
by repentance. According to them, it is one of the es- 
sential and distinctive characters of the elect, that they 
cannot do any thing displeasing to God, or prohibited by 
the law 

Mosheim says of this sect : " The Antinomians are a 



90 MATERIALISTS. 

more rigid kind of Calvinists, who pervert Calvin's doc- 
trine of absolute decrees to the worst purposes, by draw- 
ing from it conclusions highly detrimental to the interests 
of true religion and virtue." 

MATERIALISTS. 

Materialists are those who maintain that the soul of 
man is material, or that the principle of perception and 
thought is not a substance distinct from the body, but the 
result of corporeal organization. There are others called 
by this name, who have maintained that there is nothing 
but matter in the universe. 

The followers of the late Dr. Priestley are considered as 
Materialists, or philosophical Necessarians. According to 
the doctor's writings, he believed, — 

1. That man is no more than what we now see of him ; 
his being commenced at the time of his conception, or 
perhaps at an earlier period. The corporeal and mental 
faculties, inhering in the same substance, grow, ripen, and 
decay together ; and whenever the system is dissolved, it 
continues in a state of dissolution, till it shall please that 
Almighty Being, who called it into existence, to restore it 
to life again. For if the mental principle were, in its own 
nature, immaterial and immortal, all its peculiar faculties 
would be so too ; whereas we see that every faculty of the 
mind, without exception, is liable to be impaired, and even 
to become wholly extinct, before death. Since, therefore, 
all the faculties of the mind, separately taken, appear to 
be mortal, the substance or principle, in which they exist, 
must be pronounced mortal too. Thus we might conclude 
that the body was mortal, from observing that all the sepa- 
rate senses and limbs were liable to decay and perish. 

This system gives a real value to the doctrine of the re- 
surrection from the dead, which is peculiar to revelation ; 
on which alone the sacred writers build all our hope of a 
future life ; and it explains the uniform language of the 
Scriptures, which speak of one day of judgment for all 
mankind, and represent all the rewards of virtue, and all 



MATERIALISTS, 91 

the punishments of vice, as taking place at that awful 
day, and not before. In the Scriptures, the heathen are 
represented as without hope, and all mankind as perishing 
at death, if there be no resurrection of the dead. 

The apostle Paul asserts, in 1 Cor. 15 : 16, that " if 
the dead rise not, then is not Christ risen ; and if Christ 
be not raised, your faith is vain, ye are yet in your sins : 
then they also who are fallen asleep in Christ are perish- 
ed." And again, verse 32, " If the dead rise not, let us 
eat and drink, for to-morrow T w T e die." In the whole dis- 
course, he does not even mention the doctrine of happi- 
ness or misery without the body. 

If we search the Scriptures for passages expressive of 
the state of man at death, we shall find such declarations 
as expressly exclude any trace of sense, thought, or enjoy- 
ment (See Ps. 6 : 5. Job 14 : 7, &c.) 

2. That there is some fixed law of nature respecting 
the will, as well as the other powers of the mind, and 
every thing else in the constitution of nature ; and conse- 
quently that it is never determined without some real or 
apparent cause foreign to itself, i. e., without some motive 
of choice ; or that motives influence us in some definite 
and invariable manner, so that every volition, or choice, 
is constantly regulated and determined by what precedes 
it ; and this constant determination of mind, according to 
the motives presented to it, is what is meant by its neces- 
sary determination. This being admitted to be fact, there 
will be a necessary connection between all things past, 
present, and to come, in the way of proper cause and 
effect, as much in the intellectual as in the natural world ; 
so that, according to the established laws of nature, no 
event could have been otherwise than it has been, or is to 
be, and therefore all things past, present, and to come, are 
precisely what the Author of Nature really intended them 
to be, and has made provision for. 

To establish this conclusion, nothing is necessary but 
that throughout all nature the same consequences should 
invariably result from the same circumstances. For if 
this be admitted, it will necessarily follow that, at the 



92 MATERIALISTS. 

commencement of any system, since the several parts of 
it, and their respective situations, were appointed by the 
Deity, the first change would take place according to a 
certain rule established by himself, the result of which 
would be a new situation ; after which the same laws con- 
taining another change would succeed, according to the 
same rules, and so on forever ; every new situation inva- 
riably leading to another, and every event, from the com- 
mencement to the termination of the system, being strict- 
ly connected, so that, unless the fundamental laws of the 
system were changed, it would be impossible that any 
event should have been otherwise than it was. In all 
these cases, the circumstances preceding, any change are 
called the causes of that change ; and, since a determin- 
ate event, or effect, constantly follows certain circumstan- 
ces, or causes, the connection between cause and effect is 
concluded to be invariable, and therefore necessary. 

It is universally acknowledged that there can be no ef- 
fect without an adequate cause. This is even the founda- 
tion on which the only proper argument for the being of a 
God rests. And the Necessarian asserts that if, in any 
given state of mind, with respect both to dispositions and 
motives, two different determinations, or volitions, be pos- 
sible^ it can be on no other principle, than that one of 
them should come under the description of an effect with- 
out a cause ; just as if the beam of a balance might in- 
cline either way, though loaded with equal weights. 
And if any thing whatever — even a thought, in the mind 
of man — could arise without an adequate cause, any thing 
else — the mind itself, or the whole universe — might like- 
wise exist without an adequate cause. 

This scheme of philosophical necessity implies a chain 
of causes and effects established by infinite wisdom, and 
terminating in the greatest good of the whole universe ; 
evils of all kinds, natural and moral, being admitted, as 
far as they contribute to that end, or are in the nature of 
things inseparable from it. Vice is productive, not of 
good, but of evil, to us, both here and hereafter, though 
good may result, from it to the whole system ; and, ao 



NECESSARIANS. 93 

cording to the fixed laws of nature, our present and future 
happiness necessarily depends on our cultivating good dis- 
positions. 

Materialists deny any intermediate state of conscious- 
ness between death and the resurrection. Dr. Price and 
Dr. Priestley had a friendly correspondence on this article ; 
and though Dr. Price was no Materialist, yet he did not 
believe in an intermediate state. Those who deny the ex- 
istence of an intermediate state, are sometimes called 
Soul-sleepers. Mr. Locke suggests the idea of a certain 
unknown substratum, such as may be capable of receiv- 
ing the properties both of matter and of mind, viz. : ex- 
tension, solidity, and cogitation ; for he supposes it possi- 
ble for God to add cogitation to what is corporeal, and 
thus to cause matter to think. But, in spite of these philo- 
sophical speculations, the common man will exclaim with 
Sterne—" I am positive I have a soul, nor can all the 
books with which Materialists have pestered the world 
ever convince me to the contrary !" 

NECESSAEIANS. 

That scheme which represents all human actions and 
feelings as links in a chain of causation, determined by 
laws in every respect analogous to those by which the 
physical universe is governed, is termed the Doctrine of 
Necessity. This doctrine has been attacked and defended 
with great zeal, in almost every period of speculative in- 
quiry since the Reformation. 

The inductive method of research, applied by Bacon 
and his contemporaries to the phenomena of nature, led 
very soon to the adoption of a similar method in reference 
to the phenomena of mind. The discovery, or rather the 
distinct re-assertion of the law of association, by Hobbes, 
and the ready solution which it appeared to furnish of 
states of consciousness, which, without it, would have 
seemed capricious and unaccountable, encouraged many 
philosophers to attempt its application to every province 
of the human mind. It is only in connection with this 



94 NECESSARIANS. 

fact that the prevalence of Necessarian views in modern 
times can be adequately explained. 

Without venturing an opinion on the merits of the 
question at issue, between the advocates of free will and 
of necessity, we are sufficiently assured of the historical 
fact, that the distinction between man and nature, between 
the actions of a self-conscious agent and the workings of 
blind, unintelligent powers, was considered by the great 
philosophers of antiquity as the groundwork of their sys- 
tems of morality, and as involved in the very conception 
of moral science. It was natural that this distinction 
should be felt to be a barrier to the progress of the exclu- 
sively empirical psychology to which w r e have alluded. 
To the historians of man's nature, the necessity of his ac- 
tions appeared in the light of an hypothesis which lay at 
the very foundation of their inquiries, precisely as the 
natural philosopher is compelled to assume the regular re- 
currence of the same outward phenomena under the same 
circumstances. 

The psychologist considers the states of which he is 
conscious, merely as they are related to each other in time ; 
and, thus considered, it seems to him a mere identical pro- 
position to assert that all that can be known of them is 
the order of their succession. If their succession were 
arbitrary or uncertain, nothing could be known of it, and 
the science which he professes could no longer have an 
existence. 

It is in this consideration, rather than in the dialectic 
subtleties by which the doctrine has been sometimes de- 
fended, that the real strength of the Necessarian lies. So 
long as he can maintain the merely phenomenal character 
of human knowledge, he can reduce his opponents to the 
dilemma of either denying the possibility of mental 
science altogether, or of admitting the existence of those 
uniform laws which are its only object. 

In its relation to morality, the doctrine of necessity has 
been naturally considered to involve dangerous conse- 
quences. Attempts have been made by modern Necessa- 
rians to rescue it from this imputation. Sir James Mack- 



NECESSARIANS. 95 

intosh, in particular, has devoted some portion of his Dis- 
sertation to the explanation of the principal ethical terms, 
on the Necessarian hypothesis. Noth withstanding the in- 
genuity of this effort, the student will probably find, on 
careful examination, that the great question at issue is left 
much in the same state as before. 

Among the most distinguished writers on this subject 
are Liebnitz, the German philosopher, Jonathan Edwards, 
of whom we have already spoken, Lord Kaimes and Dr. 
Priestley. 

Dr. Doddridge remarks : " Those who believe the being 
and perfections of God, and a state of retribution, in 
which he will reward and punish mankind, according to 
the diversity of their actions, will find it difficult to recon- 
cile the justice of punishment with the necessity of crimes 
punished ! And those who believe all that the Scripture 
says on the one hand, of the eternity of future punish- 
ments, and on the other, of God's compassion to sinners, 
and his solemn assurance that he desires not their death, 
will find the difficulty greatly increased." 

The true law of necessity, so far as human conduct is 
concerned, is happily described by the tragic writer, Hill, 
in the following couplet : 

" The first crime past impels us on to more ; 
Thus guilt proves fate, which was but choice before! 55 

How important, then, to shun the initiatory steps that 
lead to evil ! . What- momentous consequences may hang 
upon what at first seems a trivial error or an amusing 
foible ! It may be the first link to a chain which is to 
bind and paralyze the best impulses and energies of the 
immortal soul 



96 



CHAPTER VII. 

DIFFERENT MODES OF CHURCH GOVERNMENT THE EPISCO- 
PALIAN, PRESBYTERIAN/ AND CONGREGATIONAL, OR INDE- 
PENDENT SYSTEMS MEMBERS OF THE CHURCH OF ENGLAND, 

OR EPISCOPALIANS TRACTARIANS OR PUSEYITES. 

There are three modes of church government in. Chris- 
tian communities,- namely, the Episcopalian, from the 
Greek word emaxonot,, signifying an overseer ; the Pres- 
byterian, from the Greek wordnpeaSviefoq, an elder; and 
the Congregational, or Independent mode. Under one of 
these forms, or by a mixture of their several peculiarities, 
every Christian church is governed. The Episcopal form 
is the most extensive, as it embraces the Catholic, Greek, 
English, Methodist and Moravian churches. 

Episcopalians have three orders in the ministry, name- 
ly : bishops, priests, and deacons. They have liturgies, 
longer or shorter ; and they believe in the existence and 
necessity of an apostolic succession of bishops, by whom 
alone, regular and valid ordinations can be performed. 

The Presbyterians believe that the authority of their 
ministers to preach the gospel and to administer the sac- 
rament is derived from the Holy Ghost, by the imposition 
of the hands of the Presbytery. They affirm, however, 
that there is no order in the church, as established by 
Christ and his apostles, superior to that of presbyters ; that 
all ministers, being ambassadors of Christ, are equal by 
their commission ; that presbyter and bishop, though dif- 
ferent words, are of the same import ; and that prelacy 
was gradually established upon the primitive practice of 
making the moderator, or speaker of the presbytery, a 
permanent officer. 

The Congregationalists, or Independents, formerly call- 
ed Brownists from the name of their founder, are so called 
from their maintaining that every congregation of Chris- 



EPISCOPALIANS* 97 

tians, which meets in one house for public worship, is a 
complete church, has sufficient power to act .and perform 
every thing relating to religious government within itself, 
and is in no respect subject or accountable to other chur- 
ches. 

Independents, or Congregationalists, generally ordain 
their ministers by a council of ministers called for the pur- 
pose ; but still they hold that the essence of ordination 
lies in the voluntary choice and call of the people, and that 
public ordination is no other than a declaration of that 
call 

MEMBERS OF THE CHURCH OF ENGLAND, 
OR EPISCOPALIANS. 

The term Episcopalian is generally applied to mem- 
bers of the church of England, although all denominations 
of Christians who have adopted the Episcopal system of 
church government, are equally entitled to the appella- 
tion. For the sake of convenience, however, we shall, in 
speaking of the American off-shoot from the established 
church of England, characterise it simply by the term 
Episcopalian. 

The church of England broke off from the Romish 
church in the time of Henry the Eighth, when, as has 
been already related, Luther had begun the reformation in 
Germany. During the earlier part of his reign, Henry 
was a bigoted Papist. He burned William Tyndal, who 
made one of the first and best English translations of the 
New Testament. He w T rote fiercely in defence of the se- 
ven sacraments against Luther, for which the Pope hon- 
oured him with the title of " Defender of the Faith." This 
title is retained by the kings and queens of Great Britain, 
even to the present day, though they are the avowed en- 
emies of that faith, by contending for which he acquired 
that honourable distinction. Henry falling out with the 
pope, took the government of ecclesiastical affairs into 
his own hands ; and having reformed many enormous abu- 
ses, entitled himself " Supreme Head of the Church." 



98 EPISCOPALIANS. 

The church of England was first reformed by law, on 
the accession of Edward the Sixth ; but many important 
points of doctrine and discipline were left untouched ; and 
the enactments of Elizabeth, by which its whole constitu- 
tion was finally settled, and it was made the established 
church, followed rather than preceded the expressed con- 
victions of the nation. 

The government of the church of England is episcopal, 
and the bishops sit in the House of Lords by virtue of the 
temporal baronies into which their benefices were convert- 
ed by William the Conquerer. This constitution was 
subverted on the success of the great rebellion, and Pres- 
byterianism established in its stead ; but the Episcopal 
form was restored in 1660 with the return of Charles the 
Second. The established church of Ireland is the same as 
the church of England, and at the union of England and 
Ireland became one united church. It is governed by 
four archbishops and eighteen bishops. Since the Union 
of Ireland with Great Britain, four only of these spiritual 
lords sit in the house of lords, assembled at Westminster. 

In Scotland, and other parts, since the Revolution, there 
existed a species of Episcopalians called Nonjurors, be- 
cause being inflexibly attached to the Stuarts, who were 
then driven from the throne, they refused to take the oath 
of allegiance to the Brunswick family. They are, indeed, 
the remains of the ancient Episcopal church of Scotland, 
which was, after various fluctuations, abolished at the Re- 
volution. 

The church of England has produced a succession of 
eminent men. Among its ornaments are to be reckoned 
Usher, Jewell, Hall, Taylor, Stillingfleet, Cudworth, Wil- 
kins, Tillotson, Cumberland, Barrow, Burnet, Pearson, 
Hammond, Whitby, Clarke, Hoadley, Jortin, Seeker, But- 
ler, Warburton, Home, Lowth, Porteus, Hurd, Horsley, 
Hooker, Sherlock, and Milman. 

The articles of faith of the English church are thirty- 
nine in number ; the substance of which was first pro- 
mulgated in forty-two articles by Edward the Sixth, in 
1543. Under Henry the Eighth a committee had been 



EPISCOPALIANS. 99 

appointed for the formation of ecclesiastical laws, which 
was renewed under his successor; and in 1551, according 
to Style, Archbishop Cranmer " was directed to draw up 
a book of , articles for preserving and maintaining peace 
and unity of doctrine in the church, that, being finished, 
they might be set forth by public authority.' 5 

From this and the details that follow, it seems that 
Cranmer composed the articles in their original form, with 
the assistance of Ridley and others. A great similarity 
in thought and expression may be traced between many 
of the articles, and the language of the Augsburg confes- 
sion. The Eleventh Article (on justification) corresponds 
with what Cranmer had previously written on the subject 
in private memoranda. 

There has been considerable question raised as to the 
authorities, from which the Seventeenth Article (on pre- 
destination) is derived ; for while some persons have in- 
terpreted expressions in it according to the Calvinistic 
system, others have denied the justice of such interpreta- 
tion, and have undertaken to show that Cranmer must 
have referred in the composition of the article to the wri- 
tings and sentiments of Luther and Melancthon. 

On the accession of Elizabeth these articles were re- 
modelled by archbishop Parker, who omitted four of them, 
introducing four new ones, and altering seventeen. These 
were again revised by convocation in 1563, some altera- 
tions made, and the number reduced to thirty-eight. 

The thirty-ninth was restored in a final review by 
Parker in 1571, and then imposed on the clergy for sub- 
scription. It is remarkable that in the manuscripts and 
earliest editions there is one important variation in the ad- 
mission or rejection of the first clause of the Twentieth 
Article, the authority of which may be considered as vir- 
tually recognising and establishing it. 

The following Creed, commenced by the council of 
Nice, A. D. 325, and completed by the second general 
council of Constantinople, A. D. 381, is used in the Pro- 
testant Episcopal Churches of England, and occasionally 
in those of the United States. It is usually called the 



100 EPISCOPALIANS. 

Nicene creed, and contains all the important points of be- 
lief, by which the church is distinguished : — 

" I believe in one God, the Father Almighty, Maker of 
heaven and earth, of all things visible and invisible. 
And in one Lord Jesus Christ, the only-begotten Son of 
God. And born of the Father, before all ages. God of 
God, Light of Light, true God of true God, begotten, not 
made ; consubstantial to the Father, by whom all things 
were made. Who for us men, and for our salvation, 
came down from heaven. And was incarnated by the 
Holy Ghost of the Virgin Mary ; and he was made man : 
was crucified also under Pontius Pilate ; he suffered, and 
was buried. And the third day he rose again, according 
to the Scriptures. And he ascended into heaven. Sits at 
the right hand of the Father. And he is to come again 
with glory to judge the living and the dead ; of whose 
kingdom -there shall be no end. And in the Holy Ghost, 
the Lord and Giver of Life, who proceeds from the 
Father and the Son, who, together with the Father and 
the Son, is adored and glorified ; who spoke by the Pro- 
phets. And One, Holy, Catholic, and Apostolical Church. 
I confess one Baptism, for the remission of sins. And I 
look for the resurrection of the dead ; and the life of the 
world to come. Amen." 

The " Apostle's Creed," which is also received by 
Episcopalians, as " proved by most certain warrant of 
Holy Scripture," is as follows : 

" I believe in God the Father Almighty, Creator of 
heaven and earth ; and in Jesus Christ, his only Son, our 
Lord, who w r as conceived by the Holy Ghost, born of the 
Virgin Mary, suffered under Pontius Pilate, was crucified, 
dead, and buried ; he descended into hell ; the third day 
he rose again from the dead ; he ascended into heaven, 
sitteth at the right hand of God the Father almighty ; 
from thence he shall come to judge the living and the 
dead. I believe in the Holy Ghost ; the holy Catholic 
church; the communion of saints; the forgiveness of 
sins ; the resurrection of the body ; and life everlasting, 
Amen." 



EPISCOPALIANS. 101 

It is believed by Episcopalians, that the Saviour, when 
upon earth, established a church, or society, of which he 
was the ruler and head, and with w T hich he promised to 
be, till the end of the world. They believe, that, during 
the forty days in which he remained upon earth, after his 
resurrection, " speaking " to his disciples " of the things 
pertaining to the kingdom of God/' he gave them such 
directions for the government and management of this 
society, or church, as were necessary ; which directions 
they implicitly followed : and that, from their subsequent 
practice, these directions of the Saviour, whatever they 
may have been, are to be ascertained. 

That this society might endure forever, say the advo- 
cates of this church, some provision must be made for the 
renewal of its officers, so that, when any were taken 
away, by death, their places might be supplied with suita- 
ble successors. That the Saviour made all necessary pro- 
vision for these purposes, there can be no doubt ; and that 
the organization which he directed his apostles to estab- 
lish, was Episcopal, is easily susceptible of proof. 

Throughout the Bible, different orders in the ministry 
are recognized or referred to. Under the Jewish dispen- 
sation, (w^hich, be it remembered, was established by God 
himself,) there were the three orders of High Priest, 
Priests, and Levites. When the Saviour was upon earth, 
he was the visible head of the church, — the " Bishop and 
Shepherd of our souls," — and the apostles and seventy 
disciples were the other two orders. After his ascension, 
the apostles became the visible heads of the church, the 
lower orders being Bishops, (called also Priests or Presby- 
ters, and Elders,) and Deacons. When the apostles were 
called hence, their successors did not assume the name or 
title of apostle, but took that of Bishop, which thenceforth 
was applied exclusively to the highest order of the minis- 
try, the other two orders being the presbyters (priests or 
elders) and deacons. Thus it has continued to the present 
day. 

It is worthy of remark, that early writers have been 
careful to record the ecclesiastical genealogy or succession 



102 EPISCOPALIANS. . 

of the bishops, in several of the principal churches. 
Thus, we have catalogues of the Bishops of Jerusalem, 
Antioch, Rome, &c. ; though it does not appear that the 
presbyters and deacons of those churches were honoured 
with any similar notice. In like manner, catalogues of 
temporal rulers are preserved, when the names of officers 
subordinate to them are suffered to pass into oblivion. It 
is easy to trace back the line of bishops, by name, from 
our own day, up to the apostles themselves. 

It is to be observed, that it is not only necessary that a 
church should preserve the true order in the ministry, but 
also that it retain the true faith. For a true faith and true 
order are both necessary to continue a church. All the 
heretical sects of the ancient church had the apostolic 
ministry ; but, when they departed from the true faith, 
they were excluded from the communion of the church. 

An external commission, conveyed by Episcopal con- 
secration or ordination, is considered necessary to consti- 
tute a lawful ministry ; and it is therefore declared, by the 
Church, that " no man shall be accounted or taken to be 
a lawful bishop, priest, or deacon, in this church, or suffer- 
ed to execute any of said functions," unless he has " had 
Episcopal consecration or ordination ;" and the power of 
ordaining, or setting apart to the ministry, and of laying 
on hands upon others, is vested in the bishops. 

In the Church pf England, there are Archbishops, 
Deans, and various other officers and titles of office ; but 
these are of local authority, and do not interfere with the 
three divinely-appointed orders. 

For a period of fifteen hundred years after the Apos- 
tolic age, say the advocates of this church, ordination by 
Presbyters was totally unknown, except in a few crooked 
cases, where the attempt w T as made, and followed by in- 
stant condemnation from the Church, and the declaration 
that they were utterly null and void. There was no min- 
istry in existence, before the era of the .Reformation, but 
that which had come down direct from the Apostles, that 
is, the Episcopal. This is admitted by nearly all the op- 
ponents of Episcopacy. 



EPISCOPALIANS. 



103 



The Episcopal Church in the United States, agrees with 
that of England in doctrine, discipline, and worship, with 
some few unessential variations. Their Ritual, or Form of 
worship, is the same, except that some few parts have 
been omitted for the sake of shortening the service, or for 
other reasons. Changes became necessary in the prayers 
for Rulers, in consequence of the independence of the 
United States. 

The different Episcopal parishes in every State of the 
United States, (except in some of the newly-settled parts 
of the country, where two or more states are united for 
this purpose,) are connected by a constitution, which pro- 
vides for a convention of the clergy and lay delegates 
from every parish in the state or diocese. This conven- 
tion is held annually, and regulates the local concerns of 
its own diocese, the Bishop of which is the President of 
the convention. The conventions of the different dioceses 
elect deputies to a general convention, which is held once 
in three years. Every Diocese may elect four clergymen 
and four laymen; as delegates, who, when assembled in 
general convention, form what is called the " House of 
Clerical and Lay Deputies,' 5 every order from a diocese 
having one vote, and the concurrence of both being neces- 
sary to every act of the convention. The Bishops form a 
separate House, with a right to originate measures for the 
concurrence of the House of clerical and lay deputies, 
each House having a negative upon the other, as in the 
Congress of the United States. The whole church is 
governed by canons, framed by the general convention. 
These canons regulate the mode of elections of Bishops, 
declare the age and qualifications necessary for obtaining 
the orders of Deacon or Priest, the studies to be previous- 
ly pursued, the examinations which every candidate is to 
undergo, and all other matters of permanent legislation. 
Deacon's orders cannot be conferred on any person under 
the age of twenty-one, nor those of Priest before that of 
twenty-four. A Bishop must be at least thirty years of 
age. 

At the last general convention held in New York, there 



104 TRACTARIANS, OR PUSEYITES. 

were present twenty-one Bishops, and seventy-nine cleri- 
cal and fifty-seven lay members. The whole number of 
clergymen at the present time is estimated at about twelve 
hundred. 

TRACTARIANS, OR PUSEYITES. 

This name has been given by their opponents to a school 
of theologians, members of the established Episcopal 
church in England, whose tenets have been set forth in a 
series of publications, known as the Oxford tracts, which 
began to appear about the year 1833 — 4. From one of 
the most able and indefatigable of the champions of the 
party, the Rev. Dr. Pusey, the advocates of these tenets 
have been also called Puseyites. 

The main points, insisted on by them, according to 
their own accounts, are the following : 

" I. The doctrine of Apostolic succession as a rule of 
practice ; that is, First, That the participation of the Body 
and Blood of Christ is essential to the maintenance of 
Christian life and hope in each individual. Second, That 
it is conveyed to individual Christians, only by the hands 
of the successors of the Apostles and their delegates. 
Third, That the successors of the Apostles are those who 
are descended in a direct line from them, by the imposi- 
tion of hands ; and that the delegates of these are the 
respective presbyters whom each has commissioned. 

" II. That it is sinful, voluntarily to allow the interfer- 
ence of persons or bodies not members of the church in 
matters spiritual. 

" III. That it is desirable to make the church more 
popular, as far as is consistent with the maintenance of its 
Apostolic character." 

The following memorandum, drawn up by Mr. New- 
man, one of the most distinguished members of the school, 
explains more fully the original intention and peculiar 
doctrines of the Tractarians : 

" Considering, 1. That the only way of salvation is the 
partaking of the Body and Blood of our sacrificed Redeemer ; 



TRACTARIANS, OR PUSEYITES. 105 

" 2. That the mean expressly authorised by Him, for 
that purpose, is the Holy Sacrament of His Supper ; 

"3. That the security, by him no less expressly authoris- 
ed, for the continuance and due application of that Sacra- 
ment, is, the Apostolical commission of the Bishops, and, 
under them the Presbyters of the church ; 

" 4. That under the present circumstances of the Church 
of England, there is peculiar clanger of these matters be- 
ing slighted and practically disavowed, and of numbers of 
Christians being left or tempted to precarious and unau- 
thorised ways of communion, which must terminate often 
in virtual apostacy ; 

" We desire to pledge ourselves, one to another, reserv- 
ing our canonical obedience, as follows : 

" 1. To be on the watch for all opportunities of incul- 
cating, on all committed to our charge, a due sense of the 
inestimable privilege of communion with our Lord, through 
the successors of the Apostles ; and of leading them to 
the resolution to transmit it, by His blessing, unimpaired 
to their children ; 

" 2. To provide and circulate books and tracts, which 
may tend to familiarize the imaginations of men to the 
idea of an Apostolical commission, to represent to them 
the feelings and principles resulting from that doctrine, in 
the purest and earliest churches, and especially to point 
out its fruits, as exemplified in the practice of the primi- 
tive Christians ; their communion with each other, how- 
ever widely separated, and their resolute sufferings for the 
truth's sake ; 

" 3 To do what lies in us towards reviving among 
Churchmen, the practice of daily common prayer, and 
more frequent participation of the Lord's Supper. And 
whereas there seems great danger, at present, of attempts 
at unauthorised and inconsiderate innovation, as in other 
matters, so especially in the service of our church, w T e 
pledge ourselves, 

" 4. To resist any attempt that may be made, to alter 
the liturgy on insufficient authority ; i. e., without the ex- 
ercise of the free and deliberate judgment of the church 
on the alterations proposed : 



106 TRACTARIANS, OR PUSEYITES. 

" 5. It will also be one of our objects to place, within 
the reach of all men, sound and true accounts of those 
points in our discipline and worship, which may appear, 
from time to time, most likely to be misunderstood or un- 
dervalued, and to suggest such measures, as may promise 
to be most successful in preserving them." 

In regard to the charge of Romanism, so frequently 
brought against the Tractarians, we find in the -first vol- 
ume of the tracts, the following statement of " irreconcile- 
able differences" with Rome : 

" Be assured of this — no party will be more opposed to 
our doctrine, if it ever prospers and makes a noise, than 
the Roman party. This has been proved before now. 
In the seventeenth century, the theology of the divines of 
the English Church was substantially the same as ours is; 
and it experienced the fell hostility of the Papacy. It 
was the true Via Media : Rome sought to block up that 
way, as fiercely as the Puritans. History tells us this. In 
a few words, then, before we separate, I will state some 
of my irreconcileable differences with Rome, as she is ; 
and, in stating her errors, I will clos&ly follow the order 
observed by Bishop Hall, in his treatise on The Old Reli- 
gion, whose Protestantism is unquestionable. 

" I consider that it is unscriptural to say, with the Church 
of Rome, that ' we are justified by inherent righteousness. 5 

" That it is unscriptural to say, that ' the good works 
of a man justified do truly merit eternal life/ 

" That the doctrine of transubstantiation, as not being 
revealed, but a theory of man's devising, is profane and 
impious. 

" That the denial of the cup to the laity, is a bold and 
unwarranted encroachment on their privileges as Christ's 
people. 

" That the sacrifice of masses, as it has been practised 
in the Roman Church, is without foundation in Scripture 
or antiquity, and therefore blasphemous and dangerous. 

" That the honour paid to images is very full of peril in 
the case of the uneducated, that is, of the great part oi 
Christians. 



•TRACTARIANS, OR PUSEYITES. 107 

u That indulgences, as in use, are a gross and monstrous 
invention of later times. 

" That the received doctrine of purgatory is at variance 
with Scripture, cruel to the better sort of Christians, and 
administering deceitful comfort to the irreligious. 

" That the practice of celebrating Divine service in an 
unknown tongue, is a great corruption. 

" That forced confession is an unauthorised and danger- 
ous practice. 

" That the direct invocation of saints is a dangerous 
practice, as tending to give, often actually giving, to crea- 
tures, the honour and reliance due to the Creator alone. 
" That there are seven sacraments. 
" That the Roman doctrine of Tradition is unscriptural. 
" That the claim of the Pope, to be universal Bishop, is 
against Scripture and antiquity. 

" I might add other points, in which also, I protest 
against the church of Rome, but I think it enough to 
make my confession in Hall's order, and so leave it. 5 ' 

And Mr. Newman himself says : " Whether we be 
right or wrong, our theory of religion has a meaning, and 
that really distinct from Romanism. They maintain that 
faith depends upon the Church; we that the Church is 
built upon the faith. By Church Catholic we mean the 
Church Universal ; they, those branches of it which are 
in communion with Rome. Again, they understand by 
the faith, whatever the Church at any time declares to be 
faith ; we, what it has actually so declared from the be- 
ginning. Both they and we anathematise those who de- 
ny the faith ; but they extend the condemnation to all 
who question any decree of the Roman church ; we ap- 
ply it to those only who deny any article of the original 
Apostolical creed." 

Tractarians seem to insist that no vital Christianity can 
exist out of the pale of the Episcopal Church. " A church," 
says the British Critic, their principal organ in England, 
" is such only by virtue of that from which it obtains its 
unity — and it obtains its unity only from that in w T hich it 
centres, viz : the Bishop. And therefore, all its teaching 



108 TRACTA1UANS, OK PUSEYITES, 

must be through the medium of the Episcopate, as is beau- 
tifully expressed in the act of the synod of Bethlehem, 
which the Eastern Church transmitted to the nonjuring 
Bishops. 

" Therefore we declare that this hath ever been the 
doctrine of the Eastern Church — that the Episcopal dig- 
nity is so necessary in the Church, that without a Bishop 
there cannot exist any church, nor any Christian man ) 
no, not so much as in name. For he, as successor of the 
Apostles, having received the grace, given to the Apostle 
himself of the Lord, to bind and to loose, by imposition of 
hands and the invocation of the Holy Ghost— by continu- 
ous succession from one to another, is a living image of 
God upon earth — and by the fullest communication of 
the virtue of that spirit who works in all ordinances, is the 
source of and fountain, as it were, of all those mysteries 
of the Catholic Church, through which we obtain salva- 
tion. And we hold the necessity of a Bishop to be as 
great in the Church as the breath of life is in man, or as 
the sun is in the system of creation. Whence, also, some 
have elegantly said, in praise of Episcopal dignity, that, 
as God himself is in the Heavenly Church the first born, 
and as the sun in the world, so is every Bishop in the Di- 
ocesan or particular church, inasmuch as it is through him 
that the flock is lightened and warmed, and made into a 
Temple of God. But that the great mystery and digni- 
ty of the Episcopate has been continued, by succession 
from one Bishop to another, to our time, is clear. For 
the Lord promised to be with us, even unto the end of the 
world ; and although he be indeed with us, also, by other 
modes of grace and divine benefit, yet does He, in a more 
especial manner, through the Episcopate, as the prime 
source of all holy ministrations, make us his own, abide 
with us and render himself one with us, and us with him, 
through the holy mysteries of which the Bishop is the 
chief minister and prime worker, through the spirit." 

Tractarianism has been often called a " sacramental re- 
ligion," because of the extreme views of its supporters in 
regard to the efficacy of baptism and the administration of 



TRACTARIANS, OR PUSEYITES. 109 

the Lord's supper. It must be confessed, however, that in 
defence of their views they quote the earliest and most 
revered authorities, and adduce numerous strong passages 
from the writings of Cranmer and Ridley, the composers of 
those Thirty -nine Articles, which may be said to lie at the 
foundation of the Protestant Episcopal church. Thus 
Ridley says : " As the body is nourished by the bread 
and wine, at the Communion, and the soul by grace and 
Spirit, with the body of Christ ; even so, in baptism, the 
body is w T ashed with the visible water, and the soul cleans- 
ed from all filth by the invisible Holy Ghost." 

And Cranmer, the martyr, is quoted in behalf of the 
Tractarian view regarding baptism as follows : " And 
when you say, that in baptism we receive the spirit of' 
Christ, and in the sacrament of his body, we receive his 
very flesh and blood, this your saying is no small deroga- 
tion to baptism ; wherein we receive, not only the Spirit 
of Christ, but also Christ himself, whole body and soul, 
manhood and Godhead, unto everlasting life. For St. 
Paul saith, as many as be baptised in Christ, put Christ 
upon them. Nevertheless, this is done in divers respects ; 
for in baptism, it is done in respect of regeneration, and in 
the Holy Communion, in respect of nourishment and sus- 
tenation." 

" Thuslt is," says Bishop Doane of New Jersey, " that 
the bishops, doctors, martyrs of the Reformation, teach a 
'religion of sacramente.' Such and only such, is the 
' sacramental religion' which the men of Oxford preach. 
How can they do other, when it is written, in the words 
of Jesus Christ Himself, ( Verily, verily, I say. unto thee, 
except a man be born of water and of the Spirit — he can- 
not enter the kingdom of God ;' and again, ' He that 
eateth My flesh, and drinketh My blood, dwelleth in Me, 
and I in him V When it is written, in the words of St. 
Paul, ' According to his mercy he saved us, by the wash- 
ing of regeneration, and renewing of the Holy Ghost £ and 
again, 6 the cup of blessing which we bless, is it not the 
communion of the blood of Christ ? The bread which 
we break, is it not the communion of the body of Christ V 

cl 



110 TRACTARIANS, OR FUSEYITES. 

When it is written in the words of St. Peter, i Repent and 
be baptised every one of you, in the name of Jesus Christ, 
for the remission of sins, and ye shall receive the gift of 
the Holy Ghost ;' and again, ' The figure whereunto even 
baptism doth now save us.' But let the whole subject be 
summed up in the words of Mr. Simeon. c St. Peter says, 
6 Repent and be baptised every one of you, for the remis- 
sion of sins,' and in another place, ' Baptism doth now 
save us.' And speaking elsewhere of baptised persons, 
who were unfruitful in the knowjedge of our Lord Jesus 
Christ, he says, ' He hath forgotten that he was purged 
from his old sins.' Does not this very strongly counte- 
nance the idea which our Reformers entertained, that the 
remission of our sins, and the regeneration of our souls, is 
attendant on the baptismal rite.' " 

" According to our church," says Dr. Pusey, " we are, 
by baptism, brought into a state of salvation or justifica- 
tion, (for the words are thus far equivalent,) a state into 
which we were brought by God's free mercy alone, with- 
out works, but in which, having been placed, we are to 
c work out our own salvation with fear and trembling/ 
through the indwelling Spirit of c God, working in us, to 
will and to do of his good pleasure.' " 

And the following passage from the lectures of Dr. Pu- 
sey's celebrated co-labourer, the Rev. Mr. Newman, may 
be regarded as sufficient in imparting an idea of the views 
of the Tractarians upon the subject of justification : 

" In the foregoing lectures, a view has been taken* sub- 
stantially the same as this, but approaching more nearly 
in language to the Calvinist ; namely, that Christ in- 
dwelling is our righteousness ; only what is with them 
a matter of words, I would wish to use in a real sense, as 
expressing a sacred mystery ; and therefore I have spoken 
of it in the language of Scripture, as the indwelling of 
Christ through the Spirit, Stronger language cannot be 
desired, than that which the Calvinists use on the subject; 
so much so, that it may well be believed that many who 
use it, as the great Hooker himself, at the time he wrote 
his Treatise, meant what they say. For instance, the 



THACTAKIANS, OR PUSEY1TES. Ill 

Words of a celebrated passage, which occurs in it, taken 
literally, do most entirely express the doctrine on the sub- 
ject, which seems to me the scriptural and catholic view : 
' Christ hath merited righteousness for as many as are found 
in Him. In Him God findethus, if we be faithful ; for by 
faith we are incorporated into Christ, Then, although in 
ourselves we be altogether sinful and unrighteous, yet 
even the man which is impious in himself, full of iniquity, 
full of sin, him being found in Christ through faith, and 
having his sin remitted through repentance, him God be- 
holdeth with a gracious eye, putteth away his sin by not 
imputing it, taketh quite away the punishment due thereto 
by pardoning it, and accepteth him in Jesus Christ, as 
perfectly righteous, as if he had fulfilled all that was com- 
manded him in the Law; shall I say more perfectly right- 
eous than if himself had fulfilled the whole law ? I must 
take heed what I say ; but the Apostle saith, God made 
Him which knew no sin, to be sin for us ; that we might 
be made the righteousness of God in Him. Such we are 
in the sight of God the Father, as is the very Son of God 
Himself. Let it be counted folly, or phrensy, or fury, or 
whatsoever, it is our comfort and our wisdom ; we care 
for no knowledge in the world but this, that man hath 
sinned, and God hath suffered ; that God hath made Him- 
self the sin of man, and that men are made the righteous- 
ness of God. 5 " 

"Justification, then," says Mr. Newman, in another 
place, " viewed relatively to the past, is forgiveness of sin, 
for nothing more can it be ; but, considered as to the pre- 
sent and future, it is more ; it is renewal, wrought in us 
by the Spirit of Him, who, withal by his death and passion, 
washes away its still adhering imperfections, as well as 
blots out what is past. And faith is said to justify in two 
principal ways : — first, as continually pleading before God ; 
and secondly, as being the first recipient of the Spirit, the 
root, and therefore, the earnest and anticipation, of perfect 
obedience." 

Upon the subject of transubstantiation, Dr. Pusey says : 
" We believe the doctrine of our Church to be, that in the 

c2 



112 TRACTARIANS, OR PUSEYITES. 

Communion, there is a true, real, actual, though spiritual, 
(or rather the more real, because spiritual,) communica- 
tion of the Body and Blood of Christ to the believer 
through the Holy Elements ; that there is a true, real, 
spiritual Presence of Christ at the Holy Supper ; more 
real than if we could, with Thomas, feel Him with our 
hands, or thrust our hands into His side ; that this is be- 
stowed upon faith, and received by faith, as is every other 
spiritual gift, but that our faith is but a receiver of God's 
real, mysterious, precious gift ; that faith opens our eyes 
to see what is really there, and our hearts to receive it ; 
but that it is there, independently of our faith. And this 
Real, Spiritual Presence ;t is, which makes it so awful a 
thing to approach unworthily." 

In defence of these views, the authority of Cranmer, 
the martyr, is quoted, who says : " Christ saith of the 
Bread, ' This is My Body ;' and of the Cup He saith, 
6 This is My Blood/ Wherefore we ought to believe that 
in the Sacrament we receive truly the Body and Blood of 
Christ. For God is almighty, (as ye heard in the Creed.) 
He is able, therefore, to do all things, what He will. 
And, as St. Paul writeth, He called those things which be 
not as if they were. Wherefore, when Christ taketh 
Bread, and saith, g Take, eat, this is My Body,' we ought 
not to doubt but we eat His very Body. And when He 
taketh the Cup, and saith, ' Take, drink, this is My Blood/ 
we ought to think assuredly that we drink His very 
Blood. And this we must believe, if we will be counted 
Christian men. 

" And whereas, in this perilous time, certain deceitful 
persons be found, in many places, who, of very froward- 
ness, will not grant that there is the Body and Blood of 
Christ, but deny the same, for none other cause but that 
they cannot compass, by man's blind reason, how this 
thing should be brought to pass ; ye, good children, shall 
with all diligence beware of such persons, that ye suffer 
not yourselves to be deceived by them. For such men 
surely are not true Christians, neither as yet have they 
learned the first article of the Creed, which teacheth that 



TRACTARtANSj, OR PUSEYITES. 113 

God is almighty, which ye, good children, have already 
perfectly learned. Wherefore, eschew such erroneous 
opinions, and believe the words of our Lord Jesus, that 
you eat and drink His very Body and Blood, although 
man's reason cannot comprehend how and after what 
manner the same is there present. For the wisdom of 
reason must be subdued to the obedience of Christ, as the 
Apostle Paul teacheth." 

The Tractarians are charged with inculcating the ne~ 
cessity of dispensing religious truth with caution, not 
throwing it promiscuously before minds ill suited to re- 
ceive it. What Oxford teaches may be presented, in a 
few words, from Dr. Pusey's Letter to the Lord Chan- 
cellor : 

" In brief, then, my Lord, the meaning of our Church, 
(as we conceive) in these Articles, is, that the Scripture 
is the sole authoritative source of the Faith, i. e. of 
' things to be believed in order to salvation ;' the Church 
is the medium, through which that knowledge is conveyed 
to individuals ) she, under her responsibility to God, and 
in subjection to His Scripture, and with the guidance of 
His Spirit, testifies to her children, what truths are neces- 
sary to be believed in order to salvation ; expounds Scrip- 
ture to them ; determines, when controversies arise ; and 
this, not in the character of a judge, but as a witness, to 
what she herself received." 

" And in this view of the meaning of our Church, we 
are further confirmed by the Canon of the Convocation of 
1571, to which we have of late often had occasion to ap- 
peal ; the same Convocation which enforced subscription 
to the Articles. 

" ' They (preachers) shall in the first place be careful 
never to teach any thing from the pulpit, to be religiously 
held and believed by the people, but what is agreeable to 
the doctrine of the Old or New Testament, and collected 
out of that very Doctrine by the Catholic Fathers and an~ 
cient Bishops? 

" So have we ever wished to teach, ' what is agreeable 
to the Doctrine of the Old or New Testament :' and, as 

c3 



114 TRACTARIANS, OR PtJSEYITES* 

the test of its being thus agreeable, we would take, not 
our own private and individual judgments, but that of the 
Universal Church, as attested by the ' Catholic Fathers 
and Ancient Bishops. 5 " 

" Nor do we, in this, nor did they, approximate to Ro* 
manism : but rather they herein took the strongest and the 
only unassailable position against it. Rome and ourselves 
have alike appealed to the authority of ' the Church ;' 
but, in the mouth of a Romanist, the Church means, so 
much of the Church as is in communion with herself, in 
other words, it means herself: with us, it means the Uni- 
versal Church, to which Rome, as a particular Church, is 
subject, and ought to yield obedience. With Rome, it 
matters not whether the decision be of the Apostolic times, 
or of yesterday ; whether against the teachers of the early 
Church, or with it ; whether the whole Church universal 
throughout the world agree in it, or only a section, which 
holds communion with herself: she, as well as Calvin, 
makes much of the authority of the Fathers, when she 
thinks that they make for her ; but she, equally with the 
founder of the Ultra-Protestants, sets at naught their au- 
thority, so soon as they tell against her : she unscrupu- 
lously sets aside the judgment of all the Ancient Doctors 
of the Church, unhesitatingly dismisses the necessity of 
agreement even of the whole Church at this day, and 
proudly taking to herself the exclusive title of Catholic, 
sits alone, a Queen in the midst of the earth, and dis- 
penses her decrees from herself. No, my Lord ! they ill 
understand the character of Rome, or their own strength, 
who think that she would really commit herself, as Cran- 
mer did, to Christian Antiquity, or who would not gladly 
bring her to that test ! What need has she of Antiquity, 
who is herself infallible, except to allure mankind to be- 
lieve her so ?" 

" Oh, that we knew," says Mr. Newman, " Oh, that we 
knew our own strength as a Church ! Oh, that instead of 
keeping on the defensive, and thinking it much not to lose 
our remnant of Christian light and holiness, which is get- 
ting less and less, the less we use it ; instead of being 



IStACTARIAftS, OR PTJSEYITE& 115 

timid, and cowardly, and suspicious, and jealous, and panic- 
struck, and grudging, and unbelieving, we had a heart to 
rise, as a Church, in the attitude of the Spouse of Christ, 
and the Dispenser of His grace ; to throw ourselves into 
that system of truth which our fathers have handed down, 
even through the worst of times, and to use it like a great 
and understanding people ! Oh, that we had the courage, 
and the generous faith, to aim at perfection, to demand the 
attention, to claim the submission of the world ! Thou- 
sands of hungry souls, in all classes of life, stand around 
us : we do not give them what they want, the image of a 
true Christian people, living in that Apostolic awe and 
strictness which carries with it an evidence that they are 
the Church of Christ ! This is the way to withstand, and 
repel, the Romanists : not by cries of alarm, and rumours 
of plots, and dispute and denunciation, but by living up to 
the precepts and doctrines of the Gospel, as contained in 
the Creeds, the Services, the Ordinances, the Usages of 
our own Church, without fear of consequences, without 
fear of being called Papists ; to let matters take their 
course freely, and to trust to God's good providence for 
the issue." 

The Tractarians advocate a more reverential and care- 
ful observance of all the ceremonies and requirements of 
the church, and especially a more frequent participation of 
the Lord's Supper. Their peculiar views appear to have 
gained ground rapidly among the clergy of the establish- 
ed church in England ; and they have, in this country, 
numerous adherents. Much controversy has grown, and 
is still likely to grow, out of the agitation of the opinions 
which they have revived or originated. 

c4 



116 



CHAPTER VIII'. 

WESLEYAN, OR EPISCOPAL METHODISTS WHITEFIELD METHOD 

ISTS PROTESTANT AND INDEPENDENT METHODISTS MO- 
RAVIANS. 

EPISCOPAL METHODISTS, 

The body of Christians to whom the name of Method- 
ists is chiefly applied, are the followers of the late John 
Wesley, the founder of this numerous sect ; hence called 
Wesleyan Methodists* But the term bears a more exten- 
sive meaning, being applied also to several bodies or sec- 
tions of Christians, who have seceded or withdrawn from 
the Wesleyan denomination. 

The origin of the Methodist Society took place at Ox- 
ford in 1729. After the Revolution, when the principles 
of religious toleration Were recognised amid the progress 
of free inquiry, the clergy of the Established Church were 
thought by some to have sunk into a state of comparative 
lukewarmness and indifference. This alleged indiffer- 
ence was observed with pain by John Wesley and his bro- 
ther Charles, when students at the University of Oxford ; 
and being joined by a few of their fellow-students who 
were intended for the ministry in the Established Church, 
they formed the most rigid and severe rules for the regu- 
lation of their time and studies, for reading the Scriptures, 
for self-examination, and other religious exercises. The 
ardent piety and austere observance of system in every- 
thing connected with the new opinions displayed by the 
Wesleys and their adherents, as well as in their college 
studies, which they never neglected, attracted the notice 
and excited the jeers of the various members of the Uni- 
versity, and gained for them the appellation of Methodists ; 
in allusion to the Methodoci, a class of physicians at Rome, 
who practiced only by theory. 



EPISCOPAL METHODISTS. 117 

In the meantime, Wesley took orders in the Establish- 
ed Church, and acted for a few months as assistant to his 
father, who was rector of Ep worth, in Lincolnshire. Af- 
ter the death of the latter, he was induced (1735), in 
company with his brother Charles and tw T o other friends, 
to accept of an offer to go to Georgia, in North America, 
to preach the gospel to the Indians. On his return to En- 
gland in 1737, Wesley officiated in several of the estab- 
lished churches. But the higher ranks were offended at 
his declamatory and enthusiastic mode of preaching; and 
the clergy having disclaimed some of his doctrines, the 
churches in general were soon shut against him. It was 
his desire, however, to be allowed to officiate in the pul- 
pit of his native church. His object, in truth, was to ef- 
fect a reformation in the church, not to recede from con- 
nexion with it ; and the rules he observed himself, and 
imposed upon his followers, were designed as supplemen- 
tary to the established ritual, not as superseding it. But 
the circumstances to which we have referred threw his la- 
bours into a different and ultimately an opposite channel ; 
and, in short, without having at first intended it, he be- 
came the founder of the most numerous class of Dissenters 
in Great Britain. 

Being thus virtually excluded from the Established 
Church, he preached in dissenting chapels in London 
and other places where he could obtain admission. In 
course of time, and owing to the vast multitudes that 
crowded to listen to his ministrations, he adopted the 
expedient of officiating in the open air, and commenced 
field-preacher. He first formed his followers into a sepa- 
rate society in 1738, the year after his return from Amer- 
ica, though he referred the establishment of Methodism to 
a prior date. 

From this period, Wesley devoted his time and his 
great talents exclusively to the propagation of what he re- 
garded the doctrines of the Gospel, and to the extension 
of that sect, of which he was the founder. His labours 
were chiefly confined to England ; but he also paid visits 
to Scotland and Ireland, in the former of which his success 

c5 



118 EPISCOPAL METHODISTS. 

was inconsiderable. But while he confined his own la- 
bours to Great Britain and Ireland, he was not inattentive 
to the spiritual necessities of other countries, and by means 
of a succession of missionaries, propagated his doctrines to 
a very great extent in America and many of the West In- 
dia Islands. 

The unparalleled success which attended his great mis- 
sionary exertions was not gained without much obloquy 
and persecution, particularly in the United Kingdom. 
Owing to the intelligence and liberality of the age, neither 
himself nor any of his missionaries were exposed to stripes 
and imprisonment ; but all of them met with violent oppo- 
sition on the part, not merely of the clergymen, both Es- 
tablished and Dissenting, and the wealthier classes, but 
also of the people ; and some of them were beset with 
mobs, assailed by showers of stones and other missiles, and 
sometimes dragged through the streets as raving enthusi- 
asts and as disturbers of the public peace. 

Finding his societies rapidly increasing, and having 
been refused assistance from the established clergy, Wes- 
ley was induced to have recourse to lay preachers ; an ex- 
pedient which he was at first exceedingly adverse to adopt, 
but which he afterwards found most efficient in promoting 
the triumph of his views. He was thus enabled to exer- 
cise superintendance over all his followers, and greatly to 
extend his sphere of action. 

Like Luther, he knew the importance of the press, and 
kept it teeming with his publications. His itinerant 
preachers were good agents for their circulation. " Car- 
ry them with you through every round," he would say ; 
" exert yourselves in this ; be not ashamed, be not weary, 
leave no stone unturned." His works, including abridg- 
ments and translations, amounted to about two hundred 
volumes. These comprise treatises on almost every sub- 
ject of divinity, poetry, music, history, natural, moral, met- 
aphysical, and political philosophy. He wrote as he 
preached,- ad populum ; and his works have given to his 
people, especially in Great Britain, an elevated tone of in- 
telligence as well as of piety. He may, indeed, be con- 



EPISCOPAL METHODISTS. 119 

sidered the leader in those exertions which are now being 
made for the popular diffusion of knowledge. 

" The wonder of his character/' said Robert Hall, " is 
the self-control by which he preserved himself calm, while 
he kept all in excitement around him. He was the last 
man to be infected by fanaticism. His writings abound in 
statements of preternatural circumstances ; but it must be 
remembered that his faults in these respects were those of 
his age, while his virtues were peculiarly his own." 

Though of a feeble constitution, the regularity of his 
habits, sustained through a life of great exertions and 
vicissitudes, produced a vigour and equanimity which are 
seldom the accompaniments of a laborious mind or of a 
distracted life. " I do not remember, 55 he says, " to have 
felt lowness of spirits one quarter of an hour since I was 
born. 55 " Ten thousand cares are no more weight to my 
mind than ten thousand hairs are to my head. 55 " I have 
never lost a night 5 s sleep in my life. 5 ' His face was re- 
markably fine, his complexion fresh to the last week of 
his life, and his eyes quick, keen, and active. He ceased 
not his labours till death. After the eightieth year of his 
age, he visited Holland twice. At the end of his eighty- 
second, he says, " I am never tired (such is the goodness of 
God) either with writing, preaching, or travelling. 55 He 
preached under trees which he had planted himself, at 
Kingswood. He outlived most of his first disciples and 
preachers, and stood up, mighty in intellect and labours, 
among the second and third generations of his people. 
In his later years persecution had subsided ; he was every 
where received as a patriarch, and sometimes excited, by 
his arrival in towns and cities, an interest " such as the 
presence of the king himself would produce. 55 He at- 
tracted the largest assemblies, perhaps, which were ever 
congregated for religious instruction, being estimated 
sometimes at more than thirty thousand ! Great intellec- 
tually, morally, and physically, he at length died, in the 
eighty-eighth year of his age and sixty-fifth of his minis- 
try, unquestionably one of the most extraordinary men of 
any age. 

c5 



120 EPISCOPAL METHODISTS. 

Nearly one hundred and forty thousand members, up- 
ward of five hundred itinerant, and more than one 
thousand local preachers, were connected with him when 
he died. 

Wesley objected to his adherents being called Dissent- 
ers, and required them to attend the Established church of 
England when they had no opportunity of hearing their 
own preachers. His creed is Arminian, and differs, there- 
fore, from the system of Calvin in regard to predestination, 
election, and the extent of the atonement, which he main- 
tained was for all men. He held that repentance preceded 
faith. He taught, that by virtue of the blood of Christ, 
and the operation of the Holy Spirit, it was the privilege 
of Christians to arrive at that maturity in grace and parti- 
cipation of the Divine nature which excludes sin from the 
heart, and fills it with perfect love to God and men. 
Wesley and his followers, we may here observe, continued, 
long after their separation from the church of England, to 
read the service of that church, although they adopted a sys- 
tem of government quite distinct ; forming themselves into 
an independent church, under the direction of bishops, el- 
ders and preachers, according to the forms of ordination 
annexed to their Prayer-Book, and the regulations which 
are laid down in their forms of discipline. 

Wesley accustomed all his congregations to his plan of 
itinerancy, and a frequent change of ministers. A gene- 
ral conference annually fix the station of the itinerant 
preachers, who are supported from a common fund. This 
" conference" is generally composed of preachers elected 
at previous district meetings to be their representatives ; of 
the superintendents of the circuits, and of every minister of 
the denomination, who chooses to attend. From this body 
all authority emanates, and by them all regulations to be 
observed throughout the whole Methodist connexion are 
formed. In their name are levied all the funds required for 
carrying on the operations of the body ; and in their name 
ministers are appointed to their respective stations. 

The Episcopal Methodists form an extremely numerous 
and influential bodv both in England and the United States. 



WHITEFIELD METHODISTS. 121 

In 1843, their whole number of ministers in the latter 
country amounted to about twelve thousand ; and the 
number of communicants was estimated at 1,068,525. 

The missionary labours of this sect have been liberal 
and important. In 1840, the English Wesleyans had, in 
the West Indies, fifty missionary stations ; in British 
North America, eighty -four stations ; in Asia, twenty-two ; 
in the South Seas, twenty-five ; in Africa, thirty-one ; and 
in Europe, forty-two stations. In all these countries, the 
society had two hundred and fifty-four stations, six hun- 
dred and twenty-three missionaries and teachers, seventy- 
two thousand seven hundred and twenty-four communi- 
cants, and fifty-six thousand five hundred and twenty-two 
scholars. 

The U. S. Episcopal Methodist Society, in Foreign mis- 
sions, have sixty-three missionaries, four thousand three 
hundred and seventeen church members. Domestic mis- 
sions — one hundred and seventy-eight missionaries, forty- 
one thousand church members. Total — two hundred and 
forty-one missionaries, forty-five thousand three hundred 
and seventeen church members. 

The whole amount of missionary money collected for 
the year ending April 20, 1842, was one hundred and five 
thousand two hundred and eighty-one dollars ; expended, 
one hundred and forty-nine thousand and sixty-five dol- 
lars. 

WHITEFIELD METHODISTS. 

Various off-shoots have taken place from the Wesleyan 
Methodists at various times : among the most important of 
which may be reckoned the followers of Whitefield, for- 
merly the coadjutor, and afterwards the most powerful and 
eloquent opponent of Wesley, and supporter of Calvin- 
ism. 

George Whitefield was born in 1714 at Gloucester in 
England, where his mother kept the Bell Inn. He enter- 
ed as servitor at Pembroke College, Oxford, and w T as or- 
dained at the proper age by Benson, bishop of Gloucester. 



122 WHITEFIELD METHODISTS. 

He early adopted the custom of field-preaching, which 
Wesley had introduced, and drew around him multitudes 
of hearers. In 1738, he visited America. In all his pub- 
lic discourses, he insisted largely on the necessity of regen- 
eration. He maintained, that the form of ecclesiastical 
worship and prayer, whether taken from the Book of Com- 
mon Prayer, or poured forth extemporaneously, was a mat- 
ter of indifference ; and accordingly made use of both 
forms. 

During a ministry of thirty-four years Whitefield cross- 
ed the Atlantic- thirteen times, and preached more than 
eighteen thousand sermons. Bold, fervent, and popular in 
his eloquence, no other uninspired man ever preached to so 
large assemblies, or enforced the simple truths of the gos- 
pel by motives so persuasive and awful, and with an influ- 
ence so powerful on the hearts of his hearers. He died at 
Newburyport in Massachusetts of asthma, September 30, 
1770. 

Few preachers ever were more devoid of the spirit of 
sectarianism than Whitefield. His only object seemed to 
be to " preach Christ and him crucified." The following 
anecdote serves to illustrate this feature of his character. 
One day, while preaching from the balcony of the court- 
house, in Philadelphia, he cried out, " Father Abraham, 
who have you got in heaven ; any Episcopalians V? 
" No !" " Any Presbyterians ?" " No !" " Any Bap- 
tists V 9 " No !" " Have you any Methodists there ?" 
« No !" " Have you any Independents, or Secedes ?" 
" No ! No !" ' " Why, who have you, then V 9 " We 
don't know those names here ; all that are here are Chris- 
tians — believers in Christ — men who overcome by the 
blood of the Lamb, and the word of his testimony !" " 0, 
this is the case ? then God help me — God help us all — to 
forget party names, and to become Christians in deed and 
in truth." 

It will be seen from this that the followers of White- 
field are Independents in their notions of church discipline ; 
and that they regard as matters of small moment all forms 
and ceremonies. Indeed they can hardly be said to exist 



PROTESTANT METHODISTS. 123 

at the present day as a distinct sect ; although the influ- 
ence of Whitefield's preaching is still widely felt in the 
United States, 

PROTESTANT METHODISTS. 

In England, the " New Methodists/ 5 as they are called, 
sepfrated from the original Methodists in 1797. The 
grounds of this separation they declare to be church gov- 
ernment, and not doctrines, as affirmed by some of their 
opponents. They object to the old Methodists, for having 
formed a hierarchy or priestly corporation ; and say, that 
in so doing, they have robbed the people of those privile- 
ges, which, as members of a Christian church, they are en- 
titled to by reason and Scripture. The New Methodists 
have, therefore, attempted to establish every part of their 
church government on popular principles, and profess to 
have united as much as possible the ministers and people 
in every department of it. 

In the United States, the seceders from the Methodist 
Episcopal church are known as Protestant Methodists. 
They adhere to the Wesleyan doctrines, but discard cer- 
tain parts of the discipline, particularly those concerning 
episcopacy and the manner of constituting the general con- 
ference. They separated from the Methodist Episcopal 
Church in 1830, and formed a constitution and discipline of 
their own. 

The following preamble and articles precede the consti- 
tution : — 

" We, the representatives of the associated Methodist 
churches, in general convention assembled, acknowledg- 
ing the Lord Jesus Christ as the only Head of the church, 
and the word of God as the sufficient rule of faith and 
practice, in all things pertaining to godliness, and being 
fully persuaded that the representative form of church gov- 
ernment is the most scriptural, the best suited to our con- 
dition, and most congenial to our views and feelings as 
fellow-citizens with the saints, and of the household* ot 
God ; and whereas, a written constitution, establishing the 



124 PROTESTANT METHODISTS. 

form of government, and securing to the ministers and 
members of the church their rights and privileges, is the best 
safeguard of Christian liberty. We, therefore, trusting 
in the protection of Almighty God, and acting in the name 
and by the authority of our constitution, do ordain and es- 
tablish, and agree to be governed by, the following ele- 
mentary principles and constitution : — 

" 1. A Christian church is a society of believers in Jfcsus 
Christ, and is a divine institution. 

" 2. Christ is the only Head of the church, and the 
word of God the only rule of faith and conduct. 

" 3. No person who loves the Lord Jesus Christ, and 
obeys the gospel of God our Saviour, ought to be depriv- 
ed of church membership. 

" 4. Every man has an inalienable right to private judg- 
ment in matters of religion, and an equal right to express 
his opinion in any way which will not violate the law T s of 
God, or the rights of his fellow men. 

" 5. Church trials should bje conducted on gospel prin- 
ciples only ; and no minister or member should be excom- 
municated except for immorality, the propagation of un- 
christian doctrines, or for the neglect of duties enjoined by 
the word of God. 

" 6. The pastoral or ministerial office and duties are of 
divine appointment, and all elders in the church of God 
are equal ; but ministers are forbidden to be lords over 
God's heritage, or to have dominion over the faith of the 
saints. 

" 7. The church has a right to form and enforce such 
rules and regulations only as are in accordance with the 
holy Scriptures, and may be necessary or have a tendency 
to carry into effect the great system of practical Chris- 
tianity. 

" 8. Whatever power may be necessary to the forma- 
tion of rules and regulations, is inherent in the ministers 
and members of the church ; but so much of that power 
may be delegated, from time to time, upon a plan of re- 
presentation, as they may judge necessary and proper. 

" 9. It is the duty of all ministers and members of the 



MORAVIANS. 125 

church, to maintain godliness, and to oppose all moral evil. 

" 10. It is obligatory on ministers of the gospel to he 
faithful in the discharge of their pastoral and ministerial 
duties, and it is also obligatory on the members to esteem 
ministers highly for their works' sake, and to render them 
a righteous compensation for their labours. 

" 11. The church ought to secure to all her official bo- 
dies the necessary authority for the purposes of good gov- 
ernment ; but she has no right to create any distinct or 
independent sovereignties." 

This society is rapidly increasing especially in the mid- 
dle states of the Union. It has twenty-one annual con- 
ferences in as many states; nearly four hundred travelling 
and a large number of unstationed ministers. They have 
a general conference which meets once in four years, con- 
sisting of two delegates from every thousand communi- 
cants, one a minister and the other a layman. This is 
their legislative body. The number of communicants is 
ab©ut sixty-five thousand. 

M OR AVIANS. 

This denomination assert that they are descended from 
the ancient stock of the old Bohemian and Moravian 
brethren, who were a little church sixty years before the 
Reformation ; and so remained, without infringement, till 
that time, retaining their peculiar ecclesiastical discipline, 
and their own bishops, elders and deacons. They derive 
their present name from the country where they first made 
their appearance ; but they were originally called Fratres 
Legis Christi, Brethren of the Law of Christ ; after- 
wards, Unitas Fratrum, the United Brethren; and finally, 
the Moravian Brethren. 

Count Zinzendorf, a German, was the great supporter 
of the opinions of this sect. Having induced several Mo- 
ravian families to accompany him, he formed an estab- 
lishment in Upper Lusatia, about the year 1722, to which 
he gave the name of Herrnhut, signifying in German, 
" under the Lord's protection. 5 ' 



126 MOK AVIANS. 

This society originally observed many of the outward 
acts of the Apostles, such as washing one another's feet, 
going barefoot, and having property in common, after the 
manner of a sect which arose one hundred and forty years 
after Christ, called the Apostolici. 

The Moravians profess to adhere to the Augsburgh 
Confession of Faith, drawn up* by Melancthon. They 
avoid discussions, however, respecting the speculative 
truths of religion, and insist upon individual experience 
of the practical efficiency of the gospel in producing a 
real change of sentiment and conduct, as the only essen- 
tials in religion. They believe in justification by faith 
alone through grace or favour ; they avoid saying any 
thing on particular redemption, and do not call them- 
selves either Calvinists or Arminians. They think they 
are spiritually joined to the great family of those who 
love and fear God. The order of their church is episco- 
pal, and they are very particular as to those w T ho are to 
succeed as bishops. They think episcopal ordination per- 
fectly consistent with the patriarchal and apostolic insti- 
tutions, because it was the order in the patriarchal 
churches ; and the Apostle says, Acts i. 20 : " For it is 
iDvitien in the Psalms, let his habitation be desolate, and 
let no man dwell therein ; and his bishoprick let another 
take" Phil. i. 1 : " to all the saints of Christ Jesus, who 
are at Philippi, with the bishops and deacons." 1 Tim iii 
1 : " desire the office of bishop" 

In their deliberations, which are conducted by synods 
after the custom of the first Christian churches, if any 
thing of very considerable importance be brought forward, 
the result of which is doubtful, they have recourse to the 
ancient custom of deciding it by lot, which they think is 
consistent with the Scripture, Jonah i. 7. " And they said 
every one to his fellow, come, let us cast lots, that we may 
know for whose cause this evil is upon us ; so they cast 
lots, and the lot fell upon Jonah." Acts i. 26. " The 
lot fell on Matthias." 

The Moravians consider the manifestation of God in 
Christ as intended to be the most beneficial revelation of 



MORAVIANS. 127 

the Deity to the human race ; and, in consequence, they 
make the life, merits, acts, words, sufferings, and death 
of the Saviour, the principal theme of their doctrine, 
while they carefully avoid entering into any theoretical 
disquisitions on the mysterious essence of the Godhead, 
simply adhering to the words of Scripture. Admitting 
the sacred Scriptures as the only source of divine revela- 
tion, they nevertheless believe that the Spirit of God con- 
tinues to lead those who believe in Christ into all further 
truth, not by revealing new doctrines, but by teaching 
those who sincerely desire to learn, daily, better to under- 
stand and apply the truths which the Scriptures contain. 
They believe, that to live agreeably to the gospel it is es- 
sential to aim, in all things, to fulfil the will of God. 
Even in their temporal concerns, they endeavour to ascer- 
tain the will of God. They do not, indeed, expect some 
miraculous manifestation of his will, but only endeavour to 
test the purity of their purposes by the light of the divine 
word. 

What characterizes the Moravians most, and holds them 
up to the attention of others, is their missionary zeal. In 
this they are superior to any other body of people in the 
world. " Their missionaries," as one observes, " are all 
of them volunteers; for it is an inviolable maxim with 
them to persuade no man to engage in missions. They 
are all of one mind as to the doctrines they teach, and sel- 
dom make an attempt where there are not half a dozen of 
them in the mission. Their zeal is calm, steady, perseve- 
ring. They would reform the world, but are careful how 
they quarrel with it. They carry their point by address, 
and the insinuations of modesty and mildness, which com- 
mend them to all men, and give offence to none. The 
habits of silence, quietness, and decent reserve, mark their 
character." 

Where the Moravians form separate communities, they 
have many peculiar ceremonies and observances. Easter 
morning is devoted to a solemnity of a peculiar kind. At 
sunrise, the congregation assembles in the graveyard ; a 
service, accompanied by music, is celebrated, expressive 



128 ■ MORAVIANS* 

of the joyful hopes of immortality and resurrection, and a 
solemn commemoration is made of all who have, in the 
course of the last year, departed this life from among them, 
and " gone home to the Lord" — an expression they often 
use to designate death. 

Considering the termination of the present life no evil, 
but the entrance of an eternal state of bliss to the sincere 
disciples of Christ, they desire to divest this event of all its 
terrors. The decease of every individual is announced to 
the community by solemn music from a band of instru- 
ments. Outward appearances of mourning are discoun- 
tenanced. The whole congregation follows the bier to 
the grave-yard, (which is commonly laid out as a garden,) 
accompanied by a band, playing the tunes of well-known 
verses, which express the hopes of eternal life and resur- 
rection ; and the corpse is deposited in the simple grave 
during the funeral service. 

The preservation of the purity of the community is in- 
trusted to the board of elders and its different members, 
who are to give instruction and admonition to those under 
their care, and make a discreet use of the established 
church discipline. In cases of immoral conduct, or flagrant 
disregard of the regulations of the society, this discipline 
is resorted to. If expostulations are not successful, offend- 
ers are for a time restrained from participating in the 
holy communion, or called before the committee. For 
pertinacious bad conduct, or flagrant excesses, the culpa- 
ble individual is dismissed from the society. 

The ecclesiastical church officers, generally speaking, are 
the bishops, — through whom the regular succession of or- 
dination, transmitted to the United Brethren through the 
ancient church of the Bohemian and Moravian Brethren, 
is preserved, and who alone are authorised to ordain min- 
isters, but possess no authority in the government of the 
church, except such as they derive from some other office, 
being, most frequently, the presidents of some board of 
elders, — the civil seniors, — to whom, in subordinatton to the 
board of elders of the Unity, belongs the management of the 
external relations of the society, — the presbyters, or ordain- 



MORAVIANS. 129 

ed stated ministers of the communities, and the deacons. 
The degree of deacon is the first bestowed upon young min- 
isters and missionaries, by which they are authorised to ad- 
minister the sacraments. Females, although elders among 
their own sex, are never ordained ; nor have they a vote 
in the deliberations of the board of elders, which they at- 
tend for the sake of information only. 

Some of the peculiar religious tenets of the Moravians 
may be thus summed up : 1. They hold, that creation and 
sanctification ought not to be ascribed to the Father, Son, 
and Holy Ghost ; but belongs principally to the Saviour : 
and to avoid idolatry, we should look singly to Jesus as 
the appointed channel of the Deity. 2. That Christ has 
not conquered as God, but as man, with precisely the same 
power we have to that purpose. For as his Father assisted 
him, he assists us. The only difference is, it w T as his meat 
and drink to do the will of his Father who is in heaven. 
3. That the children of God have not to combat with 
their own sins, but with the kingdom of corruption in the 
world. For the apostle declares, that sin is condemned in 
the flesh, Rom. viii. 3 ; and our marriage with it dissolved 
through the body of Christ, the Lamb of God, who has 
undergone this conflict once for all and instead of all. 

The Moravians assert, that faith consists in a joyful 
persuasion of our interest in Christ, and our title to his 
purchased salvation. 

They deny the Calvinistic doctrines of particular re- 
demption and final perseverance. 

James Montgomery, one of the most distinguished of 
the modern poets of England, is a member of this interest- 
ing sect. 

The Moravians that first visited the United States, set- 
tled at Savannah, Ga., in 1735. Their descendants form 
a highly respectable body, and have been peculiarly ac- 
tive in spreading the knowledge of Christianity among the 
North American Indians. All the Moravian missions are 
on a most liberal scale, and judiciously managed. 



130 



CHAPTER IX. 

PRESBYTERlANISM ITS ORIGIN AND PREVALENCE THE KIRK 

OF SCOTLAND AMERICAN PRESBYTERIANS DIVISION INTO 

OLD AND NEW SCHOOLS CUMBERLAND PRESBYTERIANS 

DUTCH REFORMED CHURCH GERMAN REFORMED CHURCH. 

In the introductory portion of the preceding chapter, 
we have given the meaning and derivation of the term 
Presbyterian. The supporters of this system contend that 
we nowhere read in the New Testament of bishops and 
presbyters or of pastors of different rank, in the same 
church ; that all ministers of the gospel, being ambassa- 
dors of Christ, are inherently equal ; and that deacons are 
laymen, whose sole duty it is to take charge of the poor. 

The first Presbyterian church in modern times, was 
founded in Geneva, by John Calvin, about 1541 ; and the 
system was thence introduced into Scotland, with some 
modification, by John Knox, about 1560, but was not 
legally established there till 1592. For about a century 
from this date there was a continual struggle in Scotland 
between presbytery and episcopacy for superiority. The 
latter, which was patronised by the court, predominated in 
1606 ; but was superseded by the former, to which the 
great body of the people were attached, in 1538. Pres- 
bytery kept its ground from this period till the revolution 
in 1660, when episcopacy again obtained the ascendancy, 
which it maintained till 1688 ; soon after which it was 
abolished, and the national church of Scotland declared 
presbyterian — a form which it has since retained. The 
most numerous bodies of dissenters from the Scottish 
established church, such as the Associate and Relief 
Synods, are also Presbyterians ; their cause of secession 
being that the church had relaxed the strictness of pres- 
byterian principles. 



THE KIRK OF SCOTLAND. 131 

Presbytery has never flourished greatly in England. In 
that country the first presbyterian church was formed at 
Wandsworth, Surrey, in 1572, about twenty years before 
presbytery was established by law in Scotland ; but though 
the system was never palatable to the English nation gen- 
erally, an attempt was made to make the established 
church presbyterian in the reign of Charles I. This ob- 
ject was signally promoted by the famous Assembly of Di- 
vines at Westminster. In 1649, presbytery w T as sanc- 
tioned by the English parliament, and the established 
church was nominally presbyterian from this date till the 
restoration in 1660 ; yet it was never generally adopted, 
or regularly organized, except in London and in Lanca- 
shire. Upwards of two thousand presbyterian clergy 
were ejected from their cures in England, in consequence 
of the Act of Uniformity in 1662. There are still many 
congregations (about one hundred and fifty) in England, 
particularly in the northern counties, called presbyterian ; 
some of them in full connexion with the Scottish church, 
others differing materially from that polity, while not a few 
of them have adopted nearly the same church government 
with the Independents. In Ireland, chiefly in the province 
of Ulster, there are about four hundred and fifty presbyte- 
rian congregations. There .are upw T ards of one hundred 
such congregations in the British North American posses- 
sions; and presbytery has also been introduced to a 
greater or less extent in the other British colonies. 

In the United States of America presbytery embraces 
upwards of twenty-eight hundred congregations, with two 
thousand ministers. The same system, though somewhat 
modified from that which obtains in Scotland, is the estab- 
lished church in Holland. It still exists, though to a very 
limited extent, in Geneva ; it prevails also less or more in 
several of the other Swiss cantons. 

THE KIRK OF SCOTLAND. 

The constitution of the church of Scotland, which has 
long been the most perfect and efficient model of presby- 



132 THE KIRK OF SCOTLAND. 

tery, is as follows : The kirk session is the lowest court, 
and is composed of the parochial minister and of lay- 
elders, the number of whom varies in different parishes, 
but is generally about twelve. The minister is moderator 
ex officio. This kirk session exercises the religious disci- 
pline of the parish ; but an appeal may be made from its 
decisions to the presbytery, the court next in dignity. 

The presbytery, from which there is a power of appeal 
to the synod, is composed of the ministers of a number of 
contiguous parishes, varying in number in different cases, 
with a lay elder from all respectively. A moderator, who 
must be a clergyman, is chosen every half year. A pres- 
bytery generally meets once a month, but it must meet at 
least twice a year ; and it may hold especial, or extraordi- 
nary, meetings. This court takes young men on trial as 
candidates for licence; ordains presentees to vacant liv- 
ings ; has the power of sitting in judgment on the con- 
duct of any of its members, and can depose them ; and 
has the general superintendence of religion and education 
within its bounds. 

The number of presbyteries is at present eighty-two. 
The synod, which meets twice yearly, is formed of the 
members, both lay and clerical, of two or more presbyte- 
ries. At every meeting a moderator is chosen, who must 
be a clergyman ; and a sermon is preached before the 
court proceeds to business. The number of synods is six- 
teen. The general assembly is the highest ecclesiastical 
court, its decisions being supreme. It meets annually in 
the month of May, and sits for ten successive days. Un- 
like the inferior courts, it consists of representatives chosen 
by the various presbyteries, royal burghs, and universities 
of Scotland. The number of representatives from pres- 
byteries depends on the number of members of which 
each is composed. No presbytery sends less than two 
ministers and one lay elder ; an4 none more than six min- 
isters and three elders. The total number of members of 
the general assembly is three hundred and eighty-six, of 
whom two hundred and eighteen are ministers. This su- 
preme court has of late consisted of more than this num- 



KIRK OF SCOTLAND. 133 

ber, as the church has admitted the ministers of quoad 
sacra parishes as constituent members of ecclesiastical 
courts ; but the civil law has not given its sanction to this 
measure : indeed the question is at present under judicial 
consideration. 

The assembly chooses a new moderator yearly, who, in 
recent times, is always a clergyman. A sermon is 
preached before the opening of the court. The assembly 
is honoured with the presence of a nobleman as represen- 
tative of the sovereign, under the title of lord high com- 
missioner ; but this high functionary takes no part in the 
proceedings of the court, except in opening and closing or 
dissolving its sittings, and has no voice in its deliberations. 
The assembly before its close appoints a commission, 
which is equivalent to a committee of the whole house, 
being composed of all the members of assembly, and one 
minister additional, named by the moderator. The com- 
mission meets quarterly; but may hold extraordinary 
meetings. 

The income of the clergy, which may average about 
£250 yearly, including manse and glebe, is regulated by 
the state ; and they are nominated to livings by patronage. 
They have no liturgy, no altar, no instrumental music. 
The Scottish presbyterians do not kneel, but stand in time 
of prayer; and in singing the praises of God they sit. 
-The sacrament of the Supper is not administered in pri- 
vate houses to any person under any circumstances what- 
ever. Pluralities have been prohibited ; and the residence 
of clergymen within their respective parishes has always 
been imperative. Their creed is rigid Calvinism, and may 
be found embodied in the " Westminster Confession of 
Faith," of which the Andover creed we have already 
quoted in our account of the Calvinists, is a faithful tran- 
script. 

Dreadful scenes took place in Scotland previous to the 
establishment of Presbyterianism in its present form at the 
Revolution, and its confirmation in 1706, j^y the Act of 
Union between the two kingdoms. During the Common- 
wealth, Presbyterianism was the established religion, but, 



134 AMERICAN PRESBYTERIANS. 

an the Restoration, Episcopacy was introduced in its room. 
So averse, however, were the Scotch to the Episcopalians, 
and so harsh were the measures of the Episcopalian par- 
ty, that the whole country was thrown into confusion. 
Leighton, the most pious and moderate prelate amongst 
them, disgusted with the proceedings of his brethren, re- 
signed his archbishopric of Glasgow, and told the king : 
" He would not have a hand in such oppressive measures, 
were he sure to plant the Christian religion in an infidel 
country by them ; much less when they tended only to 
alter the form of church government." On the other 
hand, Sharp, Archbishop of St. Andrews's, who had been 
an apostate from the Presbyterians, adopted violent 
measures, which terminated in his death. For in 1679, 
nine ruffians stopped his coach near St.. Andrew's, assassi- 
nated him, and left his body covered with thirty-two 
wounds ! On the monument of this unfortunate prelate, 
in one of the churches of St. Andrew's, is to be seen an 
exact representation in sculpture of this tragical event. 

There has recently been an ominous dissension in the 
Scottish church caused by the secession of great numbers 
of the clergy, who oppose all political interference in 
their church affairs. The celebrated Dr. Chalmers, who 
has long been regarded as one of the main pillars of the 
establishment, is one of the leaders of the seceders of the 
" Free Church party." In abandoning their salaries, and 
throwing themselves upon the precarious chances of sup- 
port from the people, the seceding clergymen have given 
the best proof of their sincerity and disinterestedness. 

AMERICAN PRESBYTERIANS. 

The Presbyterian denomination began its organized 
existence in America about the year 1700, and is the off- 
spring of the church of Scotland. The first church of this 
order was organized in Philadelphia, 1703 ; the first pres- 
bytery 1704, and the first synod in 1716. 

The Presbyterian churches are governed by congrega- 
tional, presbyterial and synodical assemblies. The church 



AMERICAN PRESBYTERIANS. 135 

session, which is the congregational assembly of judicato- 
ry, consists of the minister, or minister and elders of a 
particular congregation. A presbytery consist of all the 
ministers and one elder from every congregation within 
a certain district — three ministers and three elders consti- 
tutionally convened, being competent to do business. A 
synod is a convention of several presbyteries. The gen- 
eral assembly is the highest judicatory in the Presbyterian 
church, and is constituted by an equal number of teaching 
and ruling elders, elected by every presbytery, annually, 
and specially commissioned to deliberate and vote and 
determine, in all matters which may come before that 
body. Every presbytery may send one bishop and one 
ruling elder to the assembly : every presbytery having 
more than twelve ministers, may send two ministers and 
two ruling elders, and so, in the same proportion, for every 
twelve ministerial members. 

The doctrines of the Presbyterian church are Calvinistic; 
and the only fundamental principle which distinguishes it 
from other churches of a similar belief, is this — that God 
has authorized the government of his church by presbyters, 
or elders, who are chosen by the people, and ordained to 
office, by predecessors in office, in virtue of the commission 
which Christ gave his apostles as ministers in the kingdom 
of God ; and that among all presbyters, there is an official 
parity, whatever disparity may exist in their talents or 
official employment. 

All the different congregations, under the care of the 
general assembly, are considered as the one Presbyterian 
church in the United States, meeting, for the sake of con- 
venience and edification, in their several places of worship. 
Each particular congregation of baptised people, associa- 
ted for godly living, and the worship of Almighty God, 
may become a Presbyterian church, by electing one or 
more elders, agreeably to the form prescribed in the book 
- styled the Constitution of the Presbyterian Church, and 
having them ordained and installed at their session. 

They judge that to presbyteries the Lord Jesus has com- 
mitted the spiritual government of each particular congre- 



136 AMERICAN PRESBYTERIANS. 

gation, and not to the whole body of the communicants ; 
and on this point they are distinguished from Independents 
and Congregationalists. If all were governors, they should 
not be able to distinguish overseers or bishops from all 
the male and female communicants ; nor could they apply 
the command, " Obey them that have rule over you, and 
submit yourselves ; for they watch for your souls, as they 
that must give account." (Heb. 13 : 17.) If all are rulers 
in the church who are communicants, they are at a loss 
for the meaning of the exhortation, " We beseech you, 
brethren, to know them that labour among you, and are 
over you in the Lord, and admonish you; and esteem 
them very highly in love for their works' sake." 

If an aggrieved brother should tell the story of his 
wrongs to every individual communicant, he would not 
thereby tell it to the church judicially, so that cognizance 
could be taken of the affair. It is to the church, acting 
by her proper organs, and to her overseers, met as a judi- 
catory, that he must bring his charge, if he would have 
discipline exercised in such a way as God empowered his 
church to exercise it. 

Every Presbyterian church elects its own pastor ; but, 
to secure the whole church against insufficient, erroneous, 
or immoral men, it is provided that no church shall prose- 
cute any call, without first obtaining leave from the pres- 
bytery under whose care that church may be ; and that 
no licentiate, or bishop, shall receive any call, but through 
the hands of his own presbytery. 

Any member of the Presbyterian church may be the 
subject of its discipline ; and every member, if he judges 
himself injured by any portion of the church, may by ap- 
peal or complaint, carry his cause up from the church ses- 
sion to the presbytery, from the presbytery to the synod, 
and from the synod to the general assembly, so as to ob- 
tain the decision of the whole church, met by representa- 
tion in this high judicatory. 

Evangelical* ministers of the gospel, of all denoraina- 

*This general title was originally assumed by the different Protestant 
sects of Germany, implying their reliance on the Bible alone as the 



AMERICAN PRESBYTERIANS. 137 

tions, are permitted, on the invitation of a pastor, or of the 
session of a vacant church, to preach in their pulpits ; and 
any person, known properly, or made known to a pastor 
or session, as a communicant in good, regular standing, in 
any truly Christian denomination of people, in most of their 
churches, may be affectionately invited to occasional com- 
munion. They wish to have Christian fellowship with all 
the redeemed of the Lord, who have been renewed by his 
Spirit ; but in ecclesiastical government and discipline, 
they ask and expect the co-operation of none but Presby- 
terians. 

Most of the first settlers of New England were Congre- 
gationalists, and established the government of individuals 
by the male communicating members of the churches to 
which they belonged, and of congregations by sister con- 
gregations, met by representation in ecclesiastical coun- 
cils. A part of the ministers and people of Connecticut, 
at a very early period of her history, were Presbyterians in 
their principles of church government. Being intermixed, 
however, with Congregational brethren, instead of estab- 
lishing presbyteries in clue form, they united with their 
fellow-christians in adopting, in 1708, the " Saybrook Plat- 
form/' according to which the churches and pastors are 
consociated, so as virtually to be under Presbyterian gov- 
ernment, under another name. 

The Presbyterians are found chiefly in the Middle, 
Western and Southern States. The number of people 
attached to this form of church government in the United 
States is supposed to exceed two millions. Within 
the bounds of the church there are thirteen theological 
seminaries, three of which are under the care of the Gen- 
eral Assembly. They have a board of education, which 
has about four hundred young men in training for the 
ministry. 

Through the foreign missions and stations established or 

rule of faith. It more especially designates the Lutheran church ; but 
in the United States it seems to cover all Trinitarian sects. The word 
is compounded of two Greek words, signifying a messenger of good 
tidings j a gospel preacher. 



138 DUTCH REFORMED CHURCH. 

occupied by this church, it is brought in 'direct contact 
with five different heathen nations, containing two-thirds 
of the whole human race. The annual expenditures of 
the establishment are about sixty-five thousand dollars. 

The Presbyterian Domestic Board of Missions employs 
or aids two hundred and sixty missionaries and agents, 
who have under their charge about twenty thousand com- 
municants, and twenty thousand Sabbath school scholars. 
The annual disbursements are about thirty-five thousand 
dollars. 

In 1837, a division arose in the United States Presby- 
terian church, into Old and New Schools, in consequence 
of some not very essential variant views of doctrine and 
discipline. The friends of the New School were exscinded, 
or cut off, from the old church, but still claim to be the 
General Assembly of the Presbyterian church. 

The " Cumberland Presbyterians," as they are called 
at the West, have formed themselves into an independent 
presbytery, and take their name from the district of Cum- 
berland in Kentucky, where it was constituted. 

As to their doctrinal views, they occupy a kind of mid- 
dle ground between Calvinists and Arminians. They re- 
ject the doctrine of eternal reprobation, and hold the uni- 
versality of redemption, and that the Spirit of God ope- 
rates on the world, or as co-extensively as Christ has 
made the atonement, in such a manner as to leave all men 
inexcusable. 

The Cumberland Presbyterians have about five hundred 
and fifty churches and ministers, and about seventy thou- 
sand members. They have a college at Cumberland, Ky. 

DUTCH REFORMED CHURCH. 

The Dutch Reformed churches in the United States are 
ancient and respectable. They are Calvinistic in their 
doctrines, differing in nothing essentially from the great 
body of Presbyterians. As they were immediately de- 
scended from the church of Holland, they were, for about 
a century after their establishment in America, in a state 



DUTCH REFORMED CHURCH. 139 

of colonial dependence on the Classis of Amsterdam, and 
the Synod of North Holland, and were unable to ordain a 
minister or perform any ecclesiastical function of the kind, 
without a reference to the parent country and mother 
church. 

The origin of this church will lead us back to the ear- 
liest history of the city and state of New-York ; for they 
were first settled by this people, and by them a founda- 
tion was laid for the first churches of this persuasion, the 
most distinguished of which were planted at New-York, 
(then called New-Amsterdam,) Flatbush, Esopus, and 
Albany. The church at New- York was probably the 
oldest, and was founded at, or before, the year 1639 ; 
this is the earliest period to which its records conduct us. 
The first minister was the Rev. Evarardus Bogardus. But 
when he came from Holland, does not appear. Next to 
him were two ministers by the name of Megapolensis, 
John and Samuel. 

The first place of worship built by the Dutch in the 
colony of New Netherlands, as it was then called, was 
erected in the fort at New-York, in the year 1642. The 
second, it is believed, was a chapel built by Governor 
Stuyvesant, in what is now called the Bowery. In suc- 
cession, churches of this denomination arose on Long 
Island, in Schenectady, on Staten Island, and in a number 
of towns on the Hudson River, and several, it is believed, 
in New Jersey. But the churches of New-York, Albany, 
and Esopus, were the most important, and the ministers 
of these churches claimed and enjoyed a kind of episcopal 
dignity over the surrounding churches. 

The Dutch church was the established religion of 
the colony, until it surrendered to the British in 1664 ; 
after which its circumstances were materially changed. 
Not long after the colony passed into the hands of the 
British, an act was passed, which went to establish the 
Episcopal church as the predominant party ; and for al- 
most a century after, the Dutch and English Presbyte- 
rians, and all others in the colony, were forced to contri- 
bute to the support of that church. 



140 DUTCH REFORMED CHURCH. 

The first judicatory higher than a consistory, among 
this people, was a Csetus, formed in 1747. The object 
and powers of this assembly were merely those of advice 
and fraternal intercourse. It could not ordain ministers, 
nor judicially decide in ecclesiastical disputes, without the 
consent of the Classis of Amsterdam. 

The first regular Classis among the Dutch was formed 
in 1757. But the formation of this Classis involved this 
infant church in the most unhappy collisions, which some- 
times threatened its very existence. These disputes con- 
tinued for many years, by which two parties were raised 
in the church, one of which was for, and the other against, 
an ecclesiastical subordination to the judicatories of the 
mother church and country. These disputes, in which 
eminent men on both sides were concerned, besides dis- 
turbing their own peace and enjoyment, produced unfa- 
vourable impressions towards them among their brethren 
at home. 

In 1766, John H. Livingston, D.D., then a young 
man, went from New- York to Holland, to prosecute his 
studies in the Dutch universities. By his representations, 
a favourable disposition was produced towards the Ame- 
rican church in that country ; and, on his return, in full 
convention of both parties, an amicable adjustment of 
their differences was made, and a friendly correspondence 
was opened with the church in Holland, which was con- 
tinued until the revolution of the country under Bonaparte. 

The Dutch church suffered much, in the loss of its 
members, and in other respects, by persisting to maintain 
its service in the Dutch language after it had gone great- 
ly into disuse. The solicitation for English preaching 
was long resisted, and Dr. Lasdlie, a native of Scotland, 
was the first minister in the Dutch church in North Ame- 
rica, who was expressly called to officiate in the English 
language. 

The religious views of the Dutch Reformed church may 
be regarded as having been definitely embodied and pro- 
mulgated at the Synod of Dort, of which we have already 
made mention. This synod was an assembly of Protestant 



GERMAN REFORMED CHURCH. 141 

divines convoked at Dortin 1618 — 19, by the States-Ge- 
neral, under the influence of Maurice, prince of Nassau ; 
and here the tenets of the Arminians on the five points re- 
lating to election, redemption, original sin, effectual grace 
and perseverance, were condemned by the adherents of 
Calvinism. Among the members of this assembly were 
ecclesiastical deputies from Switzerland, England, and 
Scotland. 

It was at this synod, that the project of translating the 
Bible into Dutch was originated The execution of the 
task was entrusted to some of the most learned men of the 
time ; and, after the lapse of nineteen years, their labours 
were given to the world in what has since been known as 
the Dort Bible. 

GERMAN REFORMED CHURCH. 

As the Dutch Reformed church in the United States is 
an exact counterpart of the church of Holland, so the 
German Reformed is of the Reformed or Calvinistic church 
of Germany. The people of this persuasion were among 
the early settlers of Pennsylvania : here their churches 
were first formed ; but they are now to be found in near- 
ly all the states south and west. 

The German Reformed churches in the United States, 
remained in a scattered and neglected state until 1746, 
when the Rev. Michael Schlatter, who was sent from 
Europe for the purpose, collected them together, and pla- 
ced their concerns in a more prosperous train. They have 
since increased to a numerous body, and are assuming an 
important stand among the American Presbyterians. 

This denomination is scattered over the Middle, West- 
ern, and Southern States, but is most numerous in the 
states of Ohio and Pennsylvania. The population of the 
church in the United States is estimated at three hundred 
^thousand. It has one hundred and eighty ministers ; six 
hundred congregations, and thirty thousand communicants. 



142 



CHAPTER X. 

BAPTISM P.ZEDOBAPTISTS ANABAPTISTS BAPTISTS FREE- 
WILL BAPTISTS SABBATARIANS MENNONITES DUNKERS 

FREE COMMUNION BAPTISTS. 

The rite of initiation into the community of Christians, 
ordained by Christ himself^ when he commissioned his ap- 
ostles to go and baptise all nations in the name of the Fa- 
ther, the Son, and the Holy Ghost, is called baptism, from 
the Greek word Bamo), I dip. 

It is recorded by the Evangelists, that our Saviour him- 
self received baptism from John ; and the ceremony which 
the baptist performed is allowed generally to have been 
an imitation of a rite in common practice among the Jews, 
who appear to have admitted proselytes by circumcision 
and baptism. Lustration, however, by water, as an imi- 
tatory rite, is of great antiquity and general practice, es- 
pecially in the East ; and Christian Baptism may be con- 
sidered as an adaptation of a form, w T hich was generally 
understood to have a symbolical meaning. Accordingly, 
it has been recognised by all Christian communities as a 
sacrament, although they have differed in their explana- 
tion of its nature and meaning. 

It is upon this point that the question of the validity of 
infant baptism principally depends ; the words of Scrip- 
ture in that particular, not being allowed on all hands to 
be decisive, nor even the practice of the early church uni- 
versally admitted. Those, therefore, who consider bap- 
tism to be a symbol of a covenant thereupon entered into 
between God and the person baptised, require the under 
standing of the person to accompany the act, and reject 
the notion of sponsors undertaking to promise on the part 
of infants; the more common notion, however, conceives 
this sacrament to have in itself a regenerative virtue, by 



BAPTISTS. ^ 143 

which an infant may be received into participation in the 
promises made to the church, and be really and truly from 
that time forth put into the way of salvation. 

Baptism was originally administered by immersion, 
which act is thought by some to be necessary to the sacra- 
ment. It is not clear, however, even from the Scripture 
history, that this ceremony was always adhered to. At 
present sprinkling is generally substituted for dipping, at 
least in Northern climates. 

Those Christians who hold that Baptism should be ad- 
ministered during infancy, are, in ecclesiastical language, 
termed Pjedobaptists, from the Greek tcm^ a child. Of 
course, nearly the whole Christian world, except the Bap- 
tists and Friends, are Paedobaptists. 

All sects, which insist upon the repetition of baptism 
upon admission into their communion, from a notion of the 
invalidity of the religious ceremonies of other denomina- 
tions, may be, properly speaking, called Anabaptists. 

BAPTISTS. 

The denominations of Christians, who deny the validity 
of infant baptism, and maintain the necessity of immersion, 
aie called Baptists. Some of them entertain Calvinistic 
and others Arminian sentiments. The Regular, or Asso- 
ciated Baptists, who constitute the most numerous body of 
Baptists in the United States, incline to the former doc- 
trines. 

Being Independent, or Congregational in their form of 
church government, the ecclesiastical assemblies of the 
Baptists disclaim all right to interfere with the concerns 
of individual churches. Their public meetings, by dele- 
gation from different churches, are held for the purpose of 
mutual advice and improvement, but not for the general 
government of the whole body. 

The champions of this sect maintain that the word bap- 
tise signifies immersion or dipping only ; that John bap- 
tised in Jordan ; that he chose a place where there was 
much water; that Jesus came up oat of the water ;. that 



144 - BAPTISTS* 

Philip and the eunuch went down both into the Water ; 
that the terms washing, 'purifying, burying in baptism, 
so often mentioned in Scripture, allude to this mode ; that 
immersion only was the practice of the apostles and the 
first christians ; and that it was only laid aside from the 
love of novelty and the coldness of our climate. 

"With regard to the subjects of Baptism, they allege that 
it ought not to be administered to children or infants at 
all, nor to adults in general ; but to those only who pro- 
fess repentance for sin and faith in Christ Our Saviour's 
commission to his apostles, by which Christian baptism 
w r as instituted, is to go and teach all nations, baptising 
them, &c. ; that is, not to baptise all they meet with, but 
first to examine and instruct them, and whoever will re- 
ceive instruction to baptise in the name of the Father, and 
of the Son, and of the Holy Ghost. This construction of 
the passage is confirmed by another passage — " Go ye in- 
to all the world, and preach the gospel to every creature ; 
he that believeth and is baptised, shall be saved." To such 
persons, and to such only, say the advocates of this sect, 
baptism was administered by the apostles and the imme- 
diate disciples of Christ ; for those who "were baptised in 
primitive times are described as repenting of their sins, 
and believing in Christ. See Acts 2 : 38 ; 8 : 37, and 
other passages of Scripture. 

They further insist that all positive institutions depend 
entirely upon the will and declaration of the institution ; 
and that, therefore, reasoning by analogy from previous 
abrogated rites is to be rejected, and the express com- 
mands of Christ respecting the mode and subjects of baptism 
ought to be our only rule. See Matt. 3 : 5, 6, 11, 13 — 
16; 20: 22, 23; 21: 25; 28 : 19. Mark 1: 4, 5, 8, 9, 
10 ; 11 : 30 ; 16 : 15, 16. Luke 3 : 3, 7, 12, 16, 21 ; 7 : 
29,30; 12:50; 20: 4. John 1: 28, 31,33; 3: 22, 
23;4: 1,2. Acts 1: 5,22;2: 38, 41, ; 8 : 12,13, 36 
—39; 9: 18; 10: 37,47,48; 13:24; 16:15,33; 18: 
8,25; 19:4, 5; 22: 16. Rom. 6 : 3,4. 1 Cor. 1: 13 
—17; 10 : 2; 12: 13; 15: 29. Gal. 3 : 27. Eph. 4: 
5. Col. 2 : 12. Heb. 6 : 2. Pet. 3:21. 



BAPTISTS. 145 

Thus the Baptists claim an immediate descent from the 
apostles, and assert that the constitution of their churches 
is from the authority of Jesus Christ himself, and his im- 
mediate successors. 

The following account from Robinson's History of Bap* 
tism, of a mode of administering the ordinance to adults, 
applies to the United States, as well as to England : 

" The ceremony took place on a fine morning in May* 
About fifteen hundred people were assembled together. 
The late Dr. GifFord, teacher of a Baptist congregation in 
London, ascended a moveable pulpit placed in a large 
open court-yard near the river. Round him stood the 
congregation. People on horseback, in coaches, and in 
carts, formed the outside semi-circle. Many other persons 
sat in the rooms of the house, the sashes being open. All 
were uncovered, and there was a profound silence. The 
doctor first gave out a hymn, which the congregation 
sang. Then he prayed. Prayer ended, he took out a 
New Testament, and read his text — ' I indeed baptise you 
with water unto repentance/ He observed that the force 
of the preposition had escaped the notice of the translators, 
and that the true reading was — -I indeed baptise or dip you 
in water at or upon repentance ; which sense he confirmed 
by the forty-first verse of the twelfth chapter of Matthew r , 
and other passages. Then he spoke as most Baptists do 
on these occasions, concerning the nature, subject, mode 5 
and end of this ordinance. He closed by contrasting the 
doctrine of infant sprinkling with that of the believer's 
baptism, which, being a part of Christian obedience, was 
supported by divine promises on the accomplishment of 
which all good men might depend. After the sermon, he 
read another hymn and prayed, and then came down. 
Then the candidates for baptism retired, to prepare them- 
selves. 

" About half an hour after, the administrator, in a long 
black gown of fine baize, without a hat, with a small New 
Testament in his hand, came down to the river side, ac- 
companied by several Baptist ministers and deacons of 
their churches, and the persons to be baptised. The men 



146 MPTISfS. 

Game first, two and two, without hats md dressed as usu- 
al, except that instead of coats, ever} one had on a long 
white baize gown, tied round the waist with a sash. Such 
as had no hair had white cotton or linen caps. The wo<- 
men followed the men, two and two, all dressed neat, 
clean and plain, with gowns of white linen or dimity. It. 
was said the garments had knobs of lead at the bottom to 
make them sink. Every woman had a long light silk 
cloak hanging loosely over her shoulders, a broad ribband 
tied over her gown beneath the breast, and a hat on her 
head. They all arranged themselves around the adminis- 
trator at the water-side. A great number of spectators 
stood on the banks of the river on both sides ; some had 
climbed and sat on the trees, many sat on horseback and 
in carriages, and all behaved with a decent seriousness, 
which did honour to the good sense and the good manners 
of the assembly. First, the administrator read a hymn, 
which the people sang. Then he read that portion of the 
Scripture, which is read in the Greek church on the same 
occasion, the history of the baptism of the eunuch, begin- 
ning at the 23d verse and ending with the 39th. About 
ten minutes he stood expounding the verses, and then tak- 
ing one of the men by the hand, he led him into the water, 
saying as he went, ' See, here is water, what doth hinder ? 
If thou believest with all thy heart, thou mayest be bap- 
tised.' When he came to a sufficient depth, he stopped, 
and with the utmost composure, placing himself on the 
left hand of the man, his face being towards the man's 
shoulder, he put his right hand between his shoulders be- 
hind, gathering into it a little of the gown for a hold : the 
fingers of the left hand he thrusted into the sash before, 
and the man putting his thumbs into that hand, he locked 
all together, by closing his hand. Then he deliberately 
said, ' I baptise thee in the name of the Father, and of the 
Son, and of the Holy Ghost ;' and while he uttered these 
w^ords, standing wide, he gently leaned him backward, 
and dipped him once.* As soon as he had raised him, a 

* It is worthy of remark that Mr. Robinson gives a different account 
of the mode of immersing the body amomg primitive Christians, which 



BAPTISTS. 147 

person in a boat, fastened there for the purpose, took hold* 
of the man's hand, wiped his face with a napkin, and led 
him with a few steps to another attendant, who then gave 
his arm, walked with him to the house, and assisted him 
to dress. There were many in waiting, who, like the 
primitive susceptors, assisted during the whole service. 
The rest of the men followed the first, and were baptised 
in like manner. After them the women were baptised. 
A female friend took off at the water-side the hat and 
cloak. A deacon of the church led one to the administra 
tor and another from him ; and a woman at the water- 
side took every one as she came out of the river, and con- 
ducted her to the apartment in the house, w T here they 
dressed themselves. When all were baptised, the admin- 
istrator coming out of the river, and standing at the side, 
gave a short exhortation on the honour and pleasure of 
obedience to the divine commands, and then with the 
usual benediction dismissed the assembly. About half an 
hour after, the men newly-baptised, having dressed them- 
selves, went from their room into a large hall in the house, 
where they were presently joined by the women, who 
came from their apartments to the same place. Then they 
sent a messenger to the administrator, who w T as dressing in 
his apartment, to inform him they waited for him. He 
presently came, and first prayed a few minutes, and then 
closed the whole by a short discourse on the blessings of 
civil and religious liberty, the sufficiency of Scripture, the 
pleasure of a good conscience, the importance of a holy 
life, and the prospect of a blessed immortality. This they 
call a public baptism." 

he describes as follows. : — " The administrator whether in or out of the 
water, stood on the right side of the candidate, his face looking to his 
shoulder. The candidate stood erect, and the administrator while he 
pronounced the baptismal words, laid his right hand on the hind part 
of the head of the candidate, and bowed him gently forward till he was 
all under water. Baptism was taken for an act of divine worship, a 
stooping and paying a profound homage to God. The baptised persoi) 
raised himself up and walked out of the water, and another candidate 
followed, the administrator standing all the time erect in his place. The 
method hath more than antiquity to recommend it. It is so decent and 
expeditious, that it is a wonder it is not universally practised,^ 

p2 



148 BAPTISTS. 

A more private baptism takes place after a similar 
manner in baptisteries, which are in or near the places of 
"worship ; thus every convenience is afforded for the pur- 
pose. This, indeed, is now the most common way of ad- 
ministering the ordinance among the Baptists, either with 
the attendance of friends, or in the presence of the con- 
gregation. 

In the recently discovered theological work of John 
Milton, he shows himself an advocate of the notions of 
this sect in regard to baptism, in these memorable words : 
" Under the Gospel, the first of the sacraments, commonly 
so called, is Baptism, wherein the bodies of believers who 
engage themselves to pureness of life are immersed in run- 
ning water, to signify their regeneration by the Holy Spi- 
rit, and their union with Christ in death, buriaj, and resur- 
rection." Dr. Sumner, the translator, has this note on the 
passage : " In prqfluentem aquam — By the admission of 
this word into the definition, it is evident that Milton at- 
tributed some importance to this circumstance; probably 
considering that the superior purity of running water was 
peculiarly typical of the thing signified. Hence it appears 
that the same epithet, employed in { Paradise Lost/ in a 
passage very similar to the present, is not merely a poeti- 
cal ornament : 

' Them who shall believe, 
Baptising in the prqfluent stream — the sign 
Of washing them from guilt of sin to life, 
Pure and in mind prepared, — if so befall, — 
For death, like that which the Redeemer died.' \ 

BookxH. 441. 

Tertullian concludes differently, arguing that any water 
which can be conveniently procured *is sufficient for the 
spirit of the ordinance. Milton was decidedly in favour 
of the perpetuity of baptism ; using, however, these re- 
markable words : " Indeed I should be disposed to con- 
sider baptism as necessary for proselytes, and not for those 
born in the church, had not the apostle taught that bap- 
tism is not merely an initiatory rite, but a figurative re 
presentation of our death, burial, and resurrection with 



FREE-WILL BAPTISTS. 149 

Christ." Milton examines the passages adduced in be- 
half of infant baptism, showing their irrelevancy in this 
long, and often not over-charitable controversy. 

In the year 1639, the celebrated Roger Williams formed 
the first Baptist church in America at Providence, R. I. 
From that time, the sect has multiplied exceedingly until 
it has assumed a commanding position among the religi- 
ous communities of the country. In 1843, the Baptists 
numbered in the United States, eight thousand three hun- 
dred and eighty-three churches, five thousand three hun- 
dred and ninety-eight ministers, and six hundred and ele- 
ven thousand five hundred and seventy-seven communi- 
cants. They have increased astonishingly within a few 
years, and number among their clergy many men of pre- 
eminent abilities. 

The missionary labours of the Baptists have been zeal- 
ous, unremitting and liberal. The annual expenditure of 
the board of missions is about eighty thousand dollars. 
They have establishments among the North American In- 
dians, and in West Africa, in Asia and Europe. No sect 
has done more, in proportion to their means, than the Bap- 
tists, towards evangelising the heathens. 

FREE-WILL BAPTISTS. 

The first church gathered, of this order, was in New 
Durham, N. EL, in the year 1780, principally by the in- 
strumentality of Elder Benjamin Randall, who then resi- 
ded in that town. Soon after, several branches were col- 
lected, which united with this church ; and several 
preachers, of different persuasions, were brought to see 
the beauties of a free, salvation, and united as fellow-la- 
bourers with Elder Randall. 

They believe that, by the death of Christ, salvation was 
provided for all men ; that, through faith in Christ, and 
sanctification of the Spirit, — though by nature entirely sin- 
ners, — all men may, if they improve every means of grace 
tn their power, become new creatures in this life, and, after 
death, enjoy eternal happiness ; that all who, having ac- 

d3 



150 SABBATARIANS. 

tually sinned, die in an unrenewed state, will suffer eternal 
misery. 

Respecting the divine attributes of the Father, Son, and 
Holy Spirit, they in substance agree with other Trinitari- 
an Christians. They hold the holy Scriptures to be their 
only rule of religious faith and practice, to the exclusion of 
all written creeds, covenants, rules of discipline,-or articles 
of organization. They consider that elders and deacons 
are the officers of the church designed in the Scriptures, 
and maintain that piety, and a call to the w r ork, are the 
essential qualifications of a minister, without regard to 
literary attainments. 

SABBATARIANS. 

The Sabbatarians are a body of Christians, who keep 
the seventh day as the Sabbath. They are to be found 
principally, if not wholly, among the Baptists. The com- 
mon reasons why Christians observe the first day of the 
week as the Sabbath, are, that on this day Christ rose 
from the dead ; that the apostles assembled, preached, and 
administered the Lord's Supper ; and that it has been 
kept by the church for several ages, if not from the time 
when Christianity was originally promulgated. The Sab- 
batarians, however, think these reasons unsatisfactory, 
and assert that the change of the Sabbath from the sev- 
enth to the first day of the week, was effected by Con- 
st antine, upon his conversion to the Christian religion. 

The three following propositions contain a summary of 
their principles as to this article of the Sabbath, by which 
they stand distinguished : — First, That God hath required 
the observation of the seventh, or last day of the week, to 
be observed by mankind universally for the weekly Sab- 
bath. Secondly, — That this command of God is perpetu- 
ally binding on man till time shall be no more. Thirdly, 
That this sacred rest of the seventh-day Sabbath is not by 
divine authority, changed from the seventh and last to the 
first day of the week, or that the Scripture doth no where 



MENNONITES. 151 

require the observation of any other day of the week for 
the weekly Sabbath, but the seventh day only. 

There were several congregations of Sabbatarians at 
one time in the United States, particularly in Rhode Island 
and New Jersey. They differ only from the other Baptist 
sects in this peculiar notion respecting the Sabbath. They 
are sometimes called Seventh-Day Baptists; but, from the 
inconvenience of observing as the Sabbath a day different 
from that set apart by the great body of Christians, their 
numbers have gradually diminished, until they can hardly 
be regarded now as an important sect. 

SIX-PRINCIPLE BAPTISTS. 

By this name are called those, who consider that the im- 
position of hands subsequent to baptism, and generally on 
the admission of candidates into the church, is an indispen- 
sable pre-requisite for church membership and communion. 
They support their peculiar principle chiefly from Heb. 6 : 
1, 2 — " Therefore, leaving the principles of the doctrine 
of Christ, let us go on unto perfection ; not laying again 
the foundation of repentance from dead works, and of faith 
toward God, of the doctrine of baptisms, and of laying on 
of hands, and of resurrection of the dead, and of eternal 
judgment." 

As these two verses contain six distinct propositions, 
one of which is the laying on of hands, these brethren 
have, from thence, acquired the name of " Six-Principle 
Baptists," to distinguish them from others, whom they 
sometimes call " Five-Principle . Baptists. 55 They have 
fourteen churches in Massachusetts and Rhode Island. 

MENNONITES. 

The Mennonites were a society of Baptists in Holland, 
so called from Mennon Simonis, of Friesland, who lived in 
the sixteenth century. Some of them came to the^ United 
States and settled in Pennsylvania, where a considerable 
body of them still reside. 

The fundamental maxim of this denomination is, that 

d4 



152 DUNKERS. 

practical piety is the essence of religion, and that the 
surest mark of the true church is the sanctity of its mem- 
bers. They advocate perfect toleration in religion, and 
exclude none — unite in pleading for toleration in religion, 
and debar none from their assemblies who lead pious 
lives, and own the Scriptures for the word of God. They 
teach that infants are not the proper subjects of baptism ; 
that ministers of the gospel ought to receive no salary; 
and that it is not lawful to swear, or wage war, upon any 
occasion. They also maintain that the terms person and 
Trinity are not to be used in speaking of the Father, Son, 
and Holy Ghost. 

The Mennonites meet privately, and every one in the 
assembly has the liberty to speak, to expound the Scrip- 
tures, to pray, and sing. 

The Mennonites in Pennsylvania do not baptize by im- 
mersion, though they administer the ordinance to none but 
adult persons. Their common method is this : The per- 
son who is to be baptized, kneels ; the minister holds his 
hands over him, into which the deacon pours water, and 
through which it runs on the crown of the kneeling per- 
son's head ; after which follow imposition of hands and 
prayer. 

Mr. Van Beuning, the Dutch ambassador, speaking of 
these " Harmless Christians, 5 ' as they choose to call them- 
selves, says: "The Mennonites are good people, and the 
most commodious to a state of any in the world ; partly, 
because they do not aspire to places of dignity ; partly, 
because they edify the community by the simplicity of 
their manners, and application to arts and industry ; and 
partly, because we need fear no rebellion from a sect who 
make it an article of their faith never to bear arms." 

DUNKERS. 

Conrad Peysel, a German Baptist, was the founder of 
the Dunkers about the year 1724. Weary of the world, 
he retired to an agreeable solitude, within fifty miles of 
Philadelphia, that he might give himself up to contempla- 



DUNKERS. 153 

tion. Curiosity- brought several of his countrymen to visit 
his retreat, and by degrees, his pious, simple and peacea- 
ble manners induced others to settle near him. They 
formed a little colony of German Baptists, which they 
call Euphrata or Euphrates, in allusion to the Hebrews, 
who used to sing psalms on the border of that river. 

This little city forms a triangle, the outsides of which 
are bordered with mulberry and apple trees, planted with 
great regularity. In the. middle is a very large orchard, 
and between the orchard and these ranges of trees are 
houses built of wood, three stories high, where every Bun- 
ker is left to enjoy the pleasures of his meditations with- 
out disturbance. Their number in 1777 did not exceed 
five hundred, and since that period they have not multi- 
plied greatly. They do not foolishly renounce mjarriage, 
but when married they detach themselves from the rest of 
the community and retire into another part of the country. 

The Dunkers lament the fall of Adam, but deny the 
imputation of his sin to posterity. They use trine im- 
mersion (dipping three times) in baptism, and employ the 
ceremony of the imposition of hands when the baptised 
are received into the church. They dress like Dominican 
friars, shaving neither head nor beard; have different 
apartments for the sexes, and live chiefly on roots and ve- 
getables, except at their love-feast, when they eat mutton. 
It is said no bed is allowed except in case of sickness, 
having in their separate cells a bench to lie upon, and a 
block of wood for their pillow r ! They deny the eternity 
of future punishment — believe that the dead have the gos- 
pel preached to them by our Saviour, and that the souls 
of the just are employed to preach the gospel to those 
who have had no revelation in this life. 

But their chief tenet is, that future happiness is only to 
be obtained by penance and outward mortification, so as 
that Jesus Christ by his meritorious sufferings became the 
Redeemer of mankind in general, so each individual of the 
human race by a life of abstinence and restraint may work 
out his own salvation. Nay, it is said they admit of works 
of supererogation. 

d5 



154 FREE COMMUNION BAPTISTS. 

They use the same form of government and the same 
discipline as other Baptists do, except that every person is 
allowed to speak in the congregation, and their best spea- 
ker is usually ordained to be a minister. They have also 
deacons, and deaconesses from among their ancient wid- 
ows, who may all use their gifts, and exhort at stated 
times. 

FREE COMMUNION BAPTISTS. 

This denomination of Christians dissent from the regu- 
lar Baptists, who hold that immersion is a pre-requisite to 
the privilege of a church relation. The Free Communion 
Baptists permit Christians of all denominations, in regular 
church standing, to partake w T ith them at the Lord's table. 

The Rev. Robert Hall, of England, one of the most 
learned and eloquent Baptist ministers of the age, was an 
unflinching opposer of the practice of " close communion :" 
which he denounced as " unchristian and unnatural." In 
a tract written in defence of his views on this subject, he 
remarks : " It is too much to expect an enlightened public 
will be eager to enroll themselves among the members of 
a sect which displays much of the intolerance of Popery, 
without any portion of its splendour, and prescribes, as the 
pledge of conversion, the renunciation of the whole Chris- 
tian world." 

In reference to the mode of baptism, Mr. Hall says : " I 
would not myself baptise in any other way than by im- 
mersion, because I look upon immersion as the ancient 
mode ; that it best represents the meaning of the original 
term employed, and the substantial import of this institu- 
tion ; and because I should think it right to guard against 
the spirit of innovation, which, in positive rites, is always 
dangerous and progressive \ but I should not think myself 
authorised to baptise any one who has been sprinkled in 
adult age." 

This class of Baptists are found chiefly in the western 
and northern parts of the state of New York. They num- 
ber between forty and fifty churches and ministers, 



156 



CHAPTER XI. 

QUAKERS, OR FRIENDS GEORGE tOX AND WILLIAM FENN— 

HICKSITES THE SHAKERS. 

QUAKERS, OR FRIENDS. 

This sect had its origin in England about the middle of 
the seventeenth century, and spread by the emigration of 
its members, who were exposed to many restrictions and 
persecutions, over various parts of Europe and North 
America. The founder of the sect was George Fox, who, 
being equally dissatisfied with the tenets of the established 
church and those of the Puritans, succeeded in attaching 
to himself various persons who agreed with him in the 
view which he took of the internal operations of religion 
on men's hearts, conceiving it to supersede all the obser- 
vances of different denominations, and not to be evidenced 
in any degree by them. 

The Quakers, therefore, reject both the sacraments ; nor 
do they appoint any order of ministers, but consider the 
instruction and edification of their congregations to be the 
province of whatsoever person of either sex conceives 
himself to be impelled thereto at the time by an internal 
suggestion of the Spirit. Upon doctrinal points, however, 
they profess to maintain opinions coincident with those 
generally received by the orthodox. Their internal affairs 
Jfe managed by yearly, quarterly, and monthly meetings. 
A similar arrangement takes place among the females of 
the society, who are allowed a considerable share in the 
management of the affairs of their own sex. 

This society is distinguished in its intercourse with the 
world by great seriousness of deportment, uniform sober- 

d6 



156 QUAKERS, OR FRIENDS. 

ness in dress, and generally a scrupulous avoidance or 
everything which can encourage vanity and frivolity. 
They are all sensitively averse from all matters of ceremo- 
ny, which they conceive to have their origin in flattery and 
deception. Their refusal to take judicial oaths used 
frequently in former times to subject them to very severe 
penalties* 

Up to the accession of James II. their history is an un- 
varied series of persecutions ; either such as they endured 
in common w T ith other dissenters, or such as were peculiar 
to themselves in consequence of their refusal to pay tithes 
and to take oaths. Under James, the severity of the penal 
law was relaxed ; but William III. was the first prince 
who enacted laws for the especial relief of the Quakers. 
From this time, their affirmation, as well in England as the 
United States, is received in lieu of oath in judicial pro- 
ceedings; and an alteration in the method of levying 
tithes in the former country has been provided, by which 
their scruples are satisfied. 

George Fox, the founder of this sect, was born in 1624, 
at Drayton, in Leicestershire, and was the son of a weaver, 
a pious and virtuous man, who gave him a religious edu- 
cation. Being apprenticed to a grazier, he was employed 
in keeping sheep— an occupation, the silence and solitude 
of which were well calculated to nurse his naturally en- 
thusiastic feelings. When he was about nineteen, he be- 
lieved himself to have received a divine command to for- 
sake all, renounce society, and dedicate his existence to 
the service of religion. For five years, he accordingly 
led a wandering life, fasting, praying, and living secluded ; 
but it was not till about 1648 that he began to preach his 
doctrines., Manchester was the place where he first pro- 
mulgated them. Thenceforth he pursued his career witii 
untirable zeal and activity, in spite of frequent imprison- 
ment and brutal usage. 

It was at Derby that his followers were first denomina- 
ted Quakers, either from their tremulous mode of speak- 
ing, or from their calling on their hearers to " tremble at 
the name of the Lord." The labours of Fox were 



QUAKERS, OR FRIENDS. 157 

crowned with considerable success ; and, in 1669, he ex- 
tended the sphere of them to America, where he spent 
two years. He also twice visited the continent. He died 
in 1690. His writings w T ere collected in three volumes 
folio. 

The religion and worship, which Fox recommended, 
were simple and without ceremonies. He put forth few 
articles of faith, and insisted mostly on morality, mutual 
charity, and the love of God. To wait in profound silence 
for the influence of the Spirit, was one of the chief points 
he inculcated. The tenor of his doctrine, when he found 
himself concerned to instruct others, was to wean men 
from systems, ceremonies, and the outside of religion, in 
every form, and to lead them to an acquaintance with 
themselves by a solicitous attention to what passed in their 
own minds ; to direct them to a principle in their own 
hearts, which, if duly attended to, would introduce recti- 
tude of mind, simplicity of manners, a life and conversa- 
tion adorned with every Christian virtue. Drawing his 
doctrine from the pure source of religious truth, the New 
Testament, and the conviction of his own mind, abstract- 
ed from the comments of men — he asserted the freedom of 
man in the liberty of the gospel, against the tyranny of 
custom, and against the combined powers of severe per- 
secution, the greatest contempt and keenest ridicule. Un- 
shaken and undismayed, he persevered in disseminating 
principles and practices conducive to the present and ever- 
lasting well-being of mankind, with great honesty, sim- 
plicity, and success. 

The influence and extent of this sect were soon much 
enlarged by the example and efforts of William Penn, the 
most distinguished, perhaps, of its adherents. This re- 
markable man was born in London in 1644. About the 
year 1661, while a gentleman commoner at Christ Church, 
Oxford, he listened, in company with some other students, 
to the preaching of one Thomas Loe, a Quaker of emi- 
nence, and became a convert to his views. In conse- 
quence of adhering to these views, he was soon afterwards 
expelled frotn college. He had several violent altercations 



158 QUAKERS, OR FRIENDS. 

with his father, because of his refusing to appear uncover- 
ed before him and the king. In 1668, William Penn first 
appeared as a preacher and an author among the Quakers. 
In consequence of some controversial dispute he was sent 
to the Tower, where he remained confined for seven 
months. 

In 1677, he went with George Fox and Robert Bar- 
clay, to the continent, on a religious excursion. Soon af- 
ter his return to England, Charles II. granted him, in con- 
sideration of the services of his father, and for a debt due 
to him from the crown, a province of North America, then 
called New Netherlands, but now making the state of 
Pennsylvania. In consequence of this acquisition, he in- 
vited, under the royal patent, settlers from all parts of the 
kingdom, and drew up in twenty-four articles, the funda- 
mental constitution of his new province, in which he held 
out a greater degree of religious liberty than was at that 
time enjoyed in. the Christian world. A colony of peo- 
ple, chiefly of his persuasion, soon flocked to share his for- 
tunes ; the lands of the country were cleared and improv- 
ed, and a town was built, which, on the principle of bro- 
therly love, received the name of Philadelphia. 

In 1682, Penn visited the province, and confirmed that 
good understanding which he had recommended with the 
natives ; and after two years 5 residence, and with the sat- 
isfaction of witnessing and promoting the prosperity of 
the colonists, he returned to England. In 1669, he re- 
visited America with his family, and returned to England 
in 1710. He died, 30th July, 1718 ; leaving behind him 
a character for humanity, sagacity and benevolence, such 
as few legislators have achieved. The city which he 
founded still numbers the members of his sect among the 
most numerous, respectable and philanthropic of her citi- 
zens. 

As an author, William Penn was remarkably prolific ; 
and his writings indicate much ability. The following 
title of one of the most noted of his tracts will convey an 
idea of some of the peculiar religious opinions, which he 
adopted : — " The Sandy Foundation Shaken, or those so 



QUAKERS, OR FRIENDS. 159 

generally believed and applauded Doctrines, of one God 
subsisting in Three distinct and separate Persons ; the im- 
possibility of God's pardoning sin without a plenary sat- 
isfaction ; the qualification of impure persons by an im- 
putative righteousness, refuted from the authority of Scrip- 
ture testimonies and right reason." 

It appears that Penn, having in this work reprobated 
the leading doctrines of Calvinism, a violent outcry was 
raised against him. He therefore vindicated himself in a 
pamphlet, called " Innocency with her Open Face, 55 in 
which he says : " As for my being a Socinian, I must con- 
fess I have read of one Socinus, of (what they call) a no- 
ble family in Sene, Italy, who about the year 1574, being 
a young man, voluntarily did abandon the glories, plea- 
sures, and honours of the Great Duke of Tuscany 5 s court at 
Florence, that noted place for all worldly delicacies, and 
became a perpetual exile for his conscience, whose parts, 
wisdom, gravity, and just behaviour, made him the most 
famous with the Polonian and Transylvanian churches ; but 
I was never baptised into his name, and therefore deny that 
reproachful epithet ; and if in any thing I acknowledge 
the verity of his doctrine, it is for the truth 5 s sake, of which, 
in many things he had a clearer prospect than most of his 
contemporaries : but not therefore a Socinian any more 
than a son of the English church, while esteemed a Qua- 
ker, because I justify many of her principles since the Re- 
formation against the Romish church. 55 But we w T ill add 
another paragraph, where Penn 5 s principles are epito- 
mised : " And to shut up my apology for religious matters, 
that all may see the simplicity, Scripture doctrine, and 
phrase of my faith, in the most important matters of eter- 
nal life, I shall here subjoin a short confession : — 

" I sincerely own, and unfeignedly believe, (by virtue of 
the sound knowledge and experience received from the 
gift of that holy unction and divine grace inspired from on 
high) in one holy, just, merciful, almighty, and eternal 
God, who is the father of all things ; that appeared to the 
holy patriarchs and prophets of old, at sundry times and in 
divers manners ; and in one Lord Jesus Christ, the everlast 



160 QUAKERS, OR FRIENDS. 

ing Wisdom, divine Power, true Light, only Saviour, and 
Preserver of all ; the same one holy, just, merciful, al- 
mighty, and eternal God, who in the fulness of time took 
and was manifest in the flesh, at which time he preached 
(and his disciples after him) the everlasting gospel of re- 
pentance, and promise of remission of sins, and eternal life 
to all that heard and obeyed ; who said, he that is with 
you (in the flesh) shall be in you (by the spirit); and 
though he left them (as to the flesh), yet not comfortless, 
for he would come to them again (in the spirit) ; for a little 
while, and they should not see him (as to the flesh) ; again, 
a little while and they should see him (in the spirit) ; for 
the Lord (Jesus Christ) is that spirit, a manifestation 
whereof is given to every one, to profit ,withal ; in which 
Holy Spirit I believe, as the same almighty and eternal 
God, who as in those times, he ended all shadows, and 
became the infallible guide to them that walked therein, 
by which they were adopted heirs and co-heirs of glory ; so 
am I a living witness, that the same holy, just, merciful, 
almighty and eternal God, is now, as then (after this te- 
dious night of idolatry, superstition, and human inventions, 
that hath overspread the world) gloriously manifested to 
discover and save from all iniquity, and to conduct unto 
the holy land of pure and endless peace ; in a word, to 
tabernacle in men. And, I also firmly believe, that with- 
out repenting and forsaking of past sins, and "walking in 
obedience to the heavenly voice, which would guide into 
all truth, and establish there, remission and eternal life 
can never be obtained ; but unto them that fear his name 
and keep his commandments, they, and only they, shall 
have right to the tree of life ; for whose name's sake, I 
have been made willing to relinquish and forsake all the 
vain fashions, enticing pleasures, alluring honours and 
glittering glories of this transitory world, and readily ac- 
cept the portion of a fool from this deriding generation, 
and become a man of sorrow, and a perpetual reproach to 
my familiars ; yea, and with the greatest cheerfulness, 
obsignate and confirm (with no less zeal, than the loss of 
whatsoever this doating world accounts dear) this faithful 



QUAKERS, OR FRIENDS. 161 

confession ; having my eye fixed upon a more enduring 
substance and lasting inheritance, and being most infallibly 
assured, that when time shall be no more, I shall, (if faith- 
ful hereunto) possess the mansions of eternal life, and be 
received into his everlasting habitation of rest and glory." 

This is an explicit declaration of the principles of Qua- 
kerism, taken from the works of William Penn. As the 
Quakers have been sometimes charged with Socinianism, 
the following passages from a summary of their doctrines 
and discipline, published in London in 1809, and sanc- 
tioned by the orthodox society of Friends in the United 
States, may be regarded as authoritative on this subject : 

" They agree, with other professors of the christian 
name, in the belief of one eternal God, the Creator and 
Preserver of the universe, and in Jesus Christ, his Son, the 
Messiah, and Mediator of the new covenant. 

" When we speak of the gracious display of the love 
of God to mankind, in the miraculous conception, birth, 
life, miracles, death, resurrection, and ascension, of our 
Saviour, we prefer the use of such terms as we find in 
Scripture ; and, contented with that knowledge which 
Divine Wisdom hath seen meet to reveal, we attempt not 
to explain those mysteries which remain under the veil ; 
nevertheless, we acknowledge and assert the divinity of 
Christ, who is the wisdom and power of God unto salva- 
tion." 

The Quakers hold that w^ater baptism and the Lord's 
Supper w r ere only commanded for a time. Their moral 
doctrines are chiefly comprehended in the following pre- 
cepts : 

I. That it is not lawful to give to meri such flattering 
titles as, Your Honour, Esquire, your Lordship, &c. nor to 
use those flattering words commonly called compliments. 

II. That it is not lawful for Christians to kneel or pros- 
trate, themselves to any man, or to bow the body, or to 
uncover the head to them. 

III. That it is not lawful for a Christian to use such su- 
perfluities in apparel, as are of no use, save for ornament 
and vanity. 



162 QUAKERS, OR FRIENDS. 

IV* That it is not lawful to use games, sports, or plays, 
among Christians, under the notion of recreations, which 
do not agree with Christian gravity and sobriety ; for 
laughing, sporting, gaming, mocking, jesting, vain talking, 
&c., are not Christian liberty nor harmless mirth. 

V. That it is not lawful for Christians to swear at all, 
under the gospel, not only vainly, and in their common 
discourse, which was also forbidden under the law, but 
even not in judgment before the magistrate. 

VI. That it is not lawful for Christians to resist evil, 
or' to w r ar, or to fight, in any case. 

The Quakers do not plead for entirely silent meetings, 
but only for a retired waiting for the divine aid, which 
alone qualifies to pray or preach. 

Among the passages in the New Testament, to which 
the Friends appeal, as confirmatory of their views, are the 
following :— Heb. 12 : 24. 1 Cor. 1 : 24 John 1 : 1. 
2 Pet. 1:21 1 Tim. 3 : 15. Matt. 16 : 27. John 1 : 
9—16, 33. 1 John 2 : 20, 27. Heb. 10 : 25. Rom. 8 : 
26. Jer. 23 : 30—32. Matt. 10. : 8. Joel 2 : 28, 29. 
Acts 2 : 16, 17. Eph. 4 : 5. John 3 : 30. 2 Pet. 1 : 4. 
Rev. 3 : 20. Matt. 5 : 48. Eph. 4 : 13. Col. 4 : 12. 
Matt. 5 : 34, 39, 44, &c. ; 26 : 52, 53. Luke 22 : 51. 
John 18 : 11. Eph. 2 : 8. John 7 : 17. isa. 28 : 6. 
John 10:7, 11. 

To effect the salutary purposes of discipline, meetings 
were appointed, at an early period among the Friends, 
which from the times of their being held, were called 
quarterly meetings. It was afterward found expedient to 
divide the districts of those meetings, and to meet more 
frequently ; from whence arose monthly meetings, subor- 
dinate to those held quarterly. At length, in 1669, a 
yearly meeting was established, to superintend, assist, and 
provide rules for the whole ; previously to which, general 
meetings had been occasionally held. 

This system of discipline is still continued. The yearly 
meeting has the general superintendence of the society in 
the country in which it is established ; and, therefore, as 
the accounts which it receives discover the state of inferior 



QUAKERS, OR FRIENDS- 163 

meetings, as particular exigencies require, or as the meet- 
ing is impressed with a sense of duty, it gives forth its ad- 
vice, makes such regulations as appear to be requisite, or 
excites to the observance of those already made, and some- 
times appoints committees to visit those quarterly meetings 
which appear to be in need of immediate advice. Appeals 
from the judgment of quarterly meetings are here finally 
determined ; and a brotherly correspondence, by epistles, 
is maintained with other yearly meetings. 

It may here be repeated, that as the Friends believe that 
women may be rightly called to the work of the ministry, 
they also think that to them belongs a share in the support 
of their Christian discipline, and that some parts of it, 
wherein their own sex is concerned, devolve on them with 
peculiar propriety; accordingly, they have monthly, 
quarterly, and yearly meetings of their own sex, held at 
the same time and in the same place with those of the 
men, but separately, and without the power of making 
rules; and it maybe remarked, that during the persecu- 
tions, which, in the last century, occasioned the imprison- 
ment of so many of the men, the care of the poor often 
fell on the women, and was by them satisfactorily admin- 
istered. 

The sentiments of the Friends respecting government, 
oaths, war, and the maintenance of a Gospel ministry, 
are four of the great tenets of the society. In the United 
States, they have been distinguished for their humane 
efforts in behalf of the persecuted Indians, as well as for 
their opposition to the continuance of negro slavery. 
They are always found arrayed on the side of human free- 
dom, although principled against war and its kindred 
abuses. They are an intelligent, unobtrusive and thrifty 
people, and give the best proof of the elevation and sin- 
cerity of their doctrines in the correctness and daily beauty 
of their lives. 

The American Friends are divided in sentiment upon 
certain theological points, and now virtually compose two 
sects, the Orthodox Friends and the Hicksites. The lat* 
ter derive their name from Elias Hicks, who died in the 



164 SHAKERS* 

State of New York, at the age of seventy-six, in 1830. 
Some idea of his sentiments in regard to the Saviour may 
be formed from the following extract from one of his pub- 
lished sermons : 

" He that laid down his life, and suffered his body to 
be crucified by the Jews, without the gates of Jerusalem, 
is Christ, the only Son of the most high God. But that 
the outward person which suffered was properly the Son 
of God, we utterly deny. Flesh and blood cannot enter 
into heaven.. By the analogy of reason, spirit cannot be- 
get a material body, because the thing begotten must be 
of the same nature with its father. Spirit cannot beget 
any thing but spirit : it cannot beget flesh and blood. c A 
body hast thou prepared me,' said the Son : then the Son 
was not the body, though the body was the Son's." 

The Hicksites compose about one half of the whole 
body of American Friends. 

In England and Ireland the Quakers number about fifty 
thousand ; and in America, about two hundred thousand, 
and are divided into' four hundred and fifty congregations. 

SHAKERS, 

In the account which the Shakers give of themselves, 
they mention the Quakers in the time of Oliver Cromwell 
and the French prophets of a later date, as being the first 
who had a peculiar testimony from the Lord to deliver to 
the Christian world. But they complain that the former 
degenerated, losing that desire of love and power with 
which they first set out, and the latter being of short con- 
tinuance, " their extraordinary communications" have long 
ago ceased. This Testimony was revived in the persons 
of " James Wardley, a tailor by trade, and Jane his wife, 
who wrought at the same occupation." And the work 
under them began at Bolton and Manchester, in Lanca- 
shire, about the year 1747. They had belonged to the 
society of Quakers, but receiving the spirit of the French 
prophets, and a further degree of light and power by 
which they were separated from that community, they con- 



SHAKERS. 165 

tinued for several years disconnected from every denomi- 
nation. During this time their testimony according to 
what they saw by vision and revelation from God was, 
" That the Second Appearing of Christ was at hand, and 
that the Church was rising in her full and transcendant 
glory, which would effect the final downfall of Anti- 
christ !" 

From the shaking of their bodies in religious exercises, 
they were called Shakers, and some gave them the name 
of Shaking Quakers. This name, though used in deri- 
sion, they acknowledge to be proper, because they are 
both the subjects and instruments of the work of God in 
this latter day. 

" Thus the Lord promised, that he would shake the 
earth with terror :" Lowth's translation of Isaiah ii. 19, 
21. " That, in that day, there should be a great shaking 
in the land of Jsrael :" Ezek. xxxviii. 19, 20. " That he 
would shake the heavens and the earth !" Isaiah xiii. 13 ; 
Joel iii. 16; Hag. ii. 6, 7, 21. "That he would shake 
all nations, and that the desire of all nations should come." 
And according to the apostle, " That yet once more, he 
would shake not the earth only, but also heaven :" Heb. 
xii. 26. Signifying the removing of things that are 
shaken, as of things that are made, that those things 
which cannot be shaken may remain. All which, parti- 
cularly alluded to the latter day, and now, in reality, be- 
gan to be fulfilled; of which the name itself was a 
striking evidence, and much more the nature and opera- 
tions of the work. 

This work went on under Wardley, till the year 1770, 
" when the present Testimony of Salutation and Eternal 
Life was fully opened according to the special gift and 
revelation of God through Anne Lee." She was born 
about the year 1736 ; her father, John Lee, lived in Toad 
Lane, Manchester, and was a blacksmith ; with him she 
lived till she embarked for America. She herself was a 
cutter of hatter's fur, and had five brothers and tw T o sis- 
ters. She was married to Abraham Standley, a black- 
smith, and had four children, who died in their infancy. 



166 SHAKERS. 

In 1758, this singular woman joined the society under 
Wardley, and became a distinguished leader amongst 
them. 

" When, therefore, Anne, who by her perfect obedience, 
had attained to all that was made manifest in the leading 
characters of the society, still, however, found in herself 
the. seed or remains of human depravity, and a lack of the 
divine nature, which is eternal life abiding in the soul, she 
did not rest satisfied in that state, but laboured in contin- 
ual watchings and fastings, and in tears and incessant cries 
to God, day and night, for deliverance. And under the 
most severe tribulation, and violent temptations, as great 
as she was able to resist and endure, such was, frequently, 
her extreme agony of soul, that she would clinch her 
hands together, till the blood would flow through the pores 
of her skin ! 

" By such deep mortification and suffering, her flesh 
wasted away, and she became like a skeleton, wholly in- 
capable of helping herself, and was fed and nourished like 
an infant, although, naturally, free from bodily infirmities, 
and a person of strong and sound constitution, and invin- 
cible fortitude of mind. 

" And from the light and power of God, which attend- 
ed her ministry, and the certain power of salvation trans- 
mitted to those who received her testimony, she was re- 
ceived and acknowledged as the first Mother, or spiritual 
parent in the line of the female, and the second heir in 
the covenant of life, according to the present display of 
the gospel. Hence among believers, she hath been distin- 
guished by no other name or title than that of Mother, 
from that period to the present day. To such as addressed 
her with the customary titles used by the world, she would 
reply, — c I am Anne the Word f signifying that in her 
dwelt the Word." 

In 1774, Anne Lee, with some of her followers, having 
been thought mad, and sorely persecuted, settled their 
temporal affairs in England, and set sail from Liverpool 
for New York. James Wardley and his wife remaining 
behind, were removed into an alms-house, and there died. 



SHAKERS. 167 

The others, we are told, " being without lead or protec- 
tion, lost their power, and fell into the common course and 
practice of the world!" Anne Lee and the brethren 
reached New York, after working a sort of miracle, for 
the ship sprang a leak on the voyage, and it is more than 
hinted, that had it not been for their exertions at the pump, 
the vessel would have gone down to the bottom of the 
ocean. They fixed their residence at Niskyuna, now 
Watervliet, near the city of Albany. In this retired spot, 
they greatly multiplied, but Anne was not without bitter 
reproaches and manifold persecutions. She and the elders 
would delight in missionary journeys — being out for two 
or three years, and returning with wonderful accounts of 
their success. 

" The decease of Elder William served as a particular 
means of preparing the minds of believers for a still 
heavier trial, in being deprived of the visible presence 
and protection of Anne — the thought of which seemed 
almost insupportable to many. But having finished the 
work which w T as given her to do, she was taken out of 
their sight in the ordinary way of all living, at Water- 
vliet, on the 8th day of the ninth month, 1784. 

" Thus in the early dawn of the American Revolution, 
when the rights of conscience began to be established, 
the morning star of Christ's second coming, disappeared 
from the view of the world, to be succeeded by the in- 
creasing brightness of the Sun of righteousness and all 
the promised glory of the latter day. 

" And thus the full revelation of Christ, in its first de- 
gree, w T as completed ; which was according to that re- 
markable prophecy of Christopher Love, who was be- 
headed under Cromwell : — ' Out of thee, England ! 
shall a bright star arise, whose light and voice shall make 
the heavens to quake, and knock under with submission to 
the blessed Jesus.' " 

The most remarkable tenet of the Shakers is the abo- 
lition of marriage, or, indeed, the total separation of the 
sexes. The essence of their argument is, that the Resur- 
rection spoken of in the New Testament means nothing 



168 SHAKERS. 

more than conversion ; our Saviour declares that in the 
Resurrection they neither marry nor are given in mar- 
riage, therefore on conversion, or the resurrection of the 
individual, marriage ceases. To speak more plainly, the 
single must continue single and the married must separ- 
ate. Every passage in the Gospel and in the epistles is 
interpreted according to this hypothesis. 

" Whatever degree of indulgence," say they, " was ex- 
tended to some among the gentile nations, who professed 
faith in Christ, because they were not able to bear the 
whole truth ; yet the truth did not conceal the pointed 
distinction which Christ made between his own true fol- 
lowers, and the children of this world. 

" ' But I would have you without carefulness, 5 saith the 
apostle; ' He that is unmarried careth for the things that 
belong to the Lord, how he may please the Lord : (His 
noblest and principal affections are there.) But he that is 
married careth for the things that are of the world, how he 
may please his wife. 5 The wife is put in the place of the 
Lord, as the first object of his affections. 

" The unmarried woman careth for the things of the 
Lord, (upon whom she places her affections,) that she may 
be holy both in body and spirit : but she that is married 
careth for the things of the world, how she may please her 
husband, instead of the Lord. 

" The same pointed distinction is made by Christ ; not 
only when he says of his disciples, c they are not of the 
world, even as I am not of the world, 5 but when in answer- 
ing the Sadducees, who denied and knew not that he was 
the resurrection, he says, ' The children of this world 
marry, and are given in marriage ; but they which shall 
be accounted worthy to obtain that world, and the resur- 
rection from the dead, neither marry nor are given in 
marriage. 5 Neither can they die any more (spiritually^, 
for they are equal unto the angels, and are the children of 
God, being the children of the resurrection. 55 

An idea of the notions of the Shakers in regard to their 
founder may be formed from the following passages : " In 
the fulness of time, according to the unchangeable purpose 



SHAKEJtS. 169 

of God, that same Spirit and word of power, which created 
man at the beginning — which spake by the prophets — 
which dwelt in the man Jesus— which was given to the 
apostles and true witnesses, as the Holy Spirit and word 
of promise, which groaned in them waiting for the day of 
redemption — and which was spoken of in the language of 
prophecy as a woman travailing with child, and pained to 
be delivered, was revealed in a woman. 

" And that woman, in whom was manifested the Spirit 
and Word of power, who was anointed and chosen of God, 
to reveal the mystery of iniquity, to stand as the first in 
order, to accomplish the purpose of God, in the restoration 
of that which was lost by the transgression of the first wo- 
man, and to finish the work of man's final redemption, 
was Anne Lee. 

" As the chosen vessel, appointed by divine Wisdom, 
she, by her faithful obedience to that same anointing, 
became the temple of the Holy Ghost, and the second heir 
with Jesus, her Lord and head, in the covenant and prom- 
ise of eternal life. And by her sufferings and travail for 
a lost world, and her union and subjection to Christ Jesus, 
her Lord and Head, she became the first-born of many 
sisters, and the true Mother of all living in the new crea- 
tion, g 

" Thus the perfection of the translation of God in this 
latter day, excels particularly, in that which respects the 
most glorious part in the creation of man, namely, the 
woman. And herein is the most condescending goodness 
and mercy of God displayed, not only in redeeming that 
most amiable part of creation from the curse, and all the 
sorrows of the fall, but also in condescending to the lowest 
estate of the loss of mankind." 

The four leading peculiarities of the Shakers are : first, 
community of property ; secondly, the celibacy of the en- 
tire body, in both sexes ; thirdly, the non-existence of any 
priesthood ; and, fourthly, the use of the dance in their 
religious worship. All these they defend on Scriptural 
authority, and quote very largely from the WTitings of the 
Old and New Testaments in confirmation of their views. 



170 SHAKERS. 

The following are their rules for the admission of mem- 
bers : 

" 1. All persons who unite with the society must do it 
voluntarily and of their own free wilL 

" 2. No one is permitted to do so without a full and 
clear understanding of all its obligations. 

" 3. No considerations of property are ever made use 
of to induce persons to join or to leave the society ; be- 
cause it is a principle of the sect, that no act of devotion 
or service that does not flow from the free and voluntary 
emotions of the hearty can be acceptable to God as an act 
of true religion. 

" 4. No believing husband or wife is allowed, by the 
principles of this society, to separate from an unbelieving 
partner, except by mutual agreement, unless the conduct 
of the unbeliever be such as to warrant a separation by 
the laws of God and man. Nor can any husband or wife, 
who has otherwise abandoned his or her partner, be re- 
ceived into communion with the society. 

" 5. Any person becoming a member must rectify all 
his wrongs, and, as fast and as far as it is in his power, 
discharge all just and legal claims, whether of credi- 
tors or filial heirs. Nor can any person, not conforming 
to this rule,iong remain in union with the society. But 
the society is not responsible for the debts of any indivi- 
dual, except by agreement ; because such responsibility 
would involve a principle ruinous to the institution. 

" 6. No difference is to be made in the distribution of 
parental estate among the heirs, whether they belong to 
the society or not ; but an equal partition must be made, 
as far as may be practicable and consistent with reason 
and justice. 

" 7. If an unbelieving wife separate from a believing 
husband by agreement, the husband must give her a just 
and reasonable share of the property ; and if they have 
children who have arrived at years of understanding suffi- 
cient to judge for themselves, and who choose to go with 
their mother, they are not to be disinherited on that ac- 
count. Though the character of this institution has been 



SHAKERS. 171 

much censured on this ground, yet we boldly assert that 
the rule above stated has never, to our knowledge, been 
violated by this society. 

" 8. Industry, temperance, and frugality, are prominent 
features of this institution. No member who is able to la- 
bour can be permitted to live idly upon the labours of 
others. All are required to be employed in some manual 
occupation, according to their several abilities, when not 
engaged in other necessary duties." 

As all persons enter this society voluntarily, so they 
may voluntarily withdraw ; but, while they remain mem- 
bers, they are required to obey the regulations of the so- 
ciety. 

The leading authority of the society is vested in a min- 
istry, generally consisting of four persons, including both 
sexes. These, together with the elders and trustees, con- 
stitute the general government of the society in all its 
branches. 

No creed is framed to limit the progress of improve- 
ment. It is the faith of the society that the operations of 
Divine light are unlimited. All are at liberty to improve 
their talents and exercise their gifts, the younger being 
subject to the elder. 

In the beginning of the year 1780, the society consisted 
of but about ten or twelve persons, all of whom came from 
England. From this time there was a gradual and ex- 
tensive increase in their numbers until the year 1787, 
when they began to collect at New-Lebanon. Here the 
Church was established, as a common centre of union for 
all who belonged to the society in various parts of the 
country. This still remains as the mother-church, being 
the first that was established ; all the societies in various 
parts of the country are considered branches of this ; and 
there are now twenty separate communities, numbering 
about 4000 members. 

In Ohio there are two societies, one at Union Village, 
in the county of Warren, 30 miles northeast from Cincin- 
nati, which contains nearly 600 members ; and one at 
Beaver Creek, in the county of Montgomery, -six miles 



172 SHAKERS. 

southeast from Dayton, which contains 100 members. In 
Kentucky there are also two societies, one at Pleasant 
Hill, in Mercer county, 21 miles southwest of Lexington, 
containing nearly 500 members; the other at South 
Union, Jasper Springs, in Logan county, 15 miles north- 
east from Russellville, which contains nearly 400 mem- 
bers. In Indiana there is one society, at West Union, 
Knox county, 16 miles above Vincennes, which contains 
more than 200 members. 

" The Shakers," says one of their visitors, " are, in 
their religious notions, a compound of almost all the other 
sects. They are a kind of religious eclectics, with this 
commendable trait, that they are enemies to every sort of 
coercion in matters of religion. They have chosen what 
appeared to them to be good out of every denomination. 
The Shaker unites with the Quakers in an entire submis- 
sion to the spirit, and in the rejection of baptism and the 
Lord's Supper — with the Calvinists and Methodists in 
laying great stress on conversion — with the Arminians 
in rejecting election and reprobation, as well as the impu- 
tation of Adam's guilt to his posterity — with the Unita- 
rians in exploding a Trinity of three persons in one God, 
together with the satisfaction of Christ — with the Roman 
Catholics in contending for the continuation of miracles 
in the church — with the Sandemanians in practising a sort 
of community of goods, and having no persons regularly 
educated for the ministry — with the followers of Joanna 
Southcott, in believing that a woman is the instrument to 
bring on the glory of the latter day — with the Moravians 
and Methodists in encouraging missionary undertakings — 
with the Swedenborgians in denying the resurrection of 
the body, and asserting that the day of judgment is past — 
with the Jumpers in dancing and shouting during divine 
worship ; and lastly, with the Universalists in renouncing 
the eternity of hell torments. To all this, they have ad- 
ded a tenet hitherto unthought of by any body of Chris- 
tians. The Catholics indeed led the w T ay in enjoining the 
celibacy of the clergy, and in the institution of monachism. 



SHAKERS. 173 

It was left to the Shakers to enjoin celibacy as one of their 
religious exactions." 

As far as the history of the Shakers can establish the 
fact, it has certainly shown that, where property is held in 
community, and not individually, the disposition to bestow 
it in works of charity and benevolence to others is greatly 
increased. And that the property itself is better managed 
for accumulation and preservation, no one can doubt who 
has watched the progressive advancement which this so- 
ciety has made in the augmentation, as well as improve- 
ment, of its possessions, and in the neatness, order, and 
perfection by which everything they do or make is char- 
acterized : this is so much the case, that over all the Uni- 
ted States, the seeds, plants, fruits, grain, cattle, and man- 
ufactures furnished by any settlement of Shakers, bear a 
premium in the market above the ordinary price of similar 
articles from other establishments. There being no idle- 
ness among them, all are productive. There being no in- 
temperance among them, none are destructive. There be- 
ing no misers among them, nothing is hoarded, or made to 
perish for want of use ; so that while production and im- 
provement are at their maximum, and waste and destruc- 
tion at their minimum, the society must go on increasing 
the extent and value of its temporal possessions, and thus 
increase its means of doing good, first within, and then be- 
yond its own circle. 

The most remarkable religious ceremony among the 
Shakers is that of dancing. The following account, from 
Buckingham's Travels in America, appears to be a wholly 
unprejudiced one : 

" The males were first arranged in pairs, following each 
other like troops in a line of march ; and when their 
number was completed, the females followed after, two 
and two, in the same manner. In this way they formed a 
complete circle round the open space of the room. In the 
centre of the whole was a small band of about half a 
dozen males and half a dozen females, who were there 
stationed to sing the tunes and mark the time ; and these 
began to sing with a loud voice and in quick time, like 



174 SHAKERS. 

the allegro of a sonata, or the vivace of a canzonet, the 
following verse : 

c Perpetual blessings do demand, 
Perpetual praise on every hand ; 
Then leap for joy, with dance and song, 
To praise the Lord forever.* 

" The motion of the double line of worshippers, as they 
filed off before us, was something between a march and a 
dance. Their bodies were inclined forward like those of 
persons in the act of running ; they kept the most perfect 
time with their feet, and beat the air with their hands to 
the same measure. Some of the more robust and enthu- 
siastic literally c leaped y so high as to shake the room by 
the weight with which they fell to their feet on the floor ; 
and others, though taking the matter more moderately, 
bore evident signs of the effects of the exercise and heat 
united on their persons. The first dance lasted about five 
minutes, and was performed to the air of c Scots wha' ha 5 6 
wi 5 Wallace bled/ sung with great rapidity. The second 
dance was of still quicker measure, and to the much less 
respectable old English tune of ' Nancy Dawson/ and to 
this lively and merry tune the whole body, now formed 
into three abreast instead of tw r o, literally scampered 
round the room in a quick gallopade, every individual of 
both the choir and the dancers singing w r ith all their 
might these words : 

6 Press on, press on, ye chosen band, 

The angels go before ye ; 
We're marching through EmanuePs land, 
Where saints shall sing in glory. 5 

" This exercise was continued for at least double the time 
of the former, and by it the worshippers w 7 ere wrought up 
to such a pitch of fervour, that they were evidently on the 
point of some violent outbreak or paroxysm. Accord- 
ingly, the whole assembly soon got into the ' most admired 
disorder/ each dancing to his own tune and his own 
measure, and the females became perfectly ungovernable 



SHAKERS. 175 

About half a dozen of these whirled themselves round in 
"what opera-dancers call a pirouette, performing at least 
fifty revolutions each, their arms extended horizontally, 
their clothes being blown out like an air-balloon all round 
their persons, their heads sometimes falling on one side, 
and sometimes hanging forward on the bosom, till they 
would at length faint away in hysterical convulsions, and 
be caught in the arms of the surrounding dancers. 

" This, too, like the singing and dancing which preceded 
it, was accompanied by clapping of hands to mark the 
time, while the same verse was constantly repeated, and at 
every repetition with increased rapidity. Altogether the 
scene was one of the most extraordinary I had ever wit- 
nessed, and, except among the howling dervishes of Bag- 
dad and the whirling dervishes of Damascus, I remember 
nothing in the remotest degree resembling it." 

The Shakers vindicate this singular ceremony by quota- 
tions from the Bible. " The exercise of dancing, in the 
worship of God," say they, " was brought to light not as 
an exercise of human invention, instituted by human au- 
thority, but as a manifestation of the will of God, through 
the special operations of his Divine power. No reader of 
the Scriptures can doubt but that dancing was acceptable 
to God as an exercise of religious worship in times past, 
and will be in time to come, according to the prediction of 
the prophet : 

" ? Again I will build thee, and thou shalt be built, O 
virgin of Israel ! thou shalt again be adorned with thy 
tabrets, and shalt go forth in the dances of them that 
make merry. Then shall the virgin rejoice in the dance, 
both young men and old together. Turn again, virgin 
of Israel ! turn again to these thy cities. 5 * 

" God requires the faithful improvement of every crea- 
ted talent. ' clap your hands, all ye people ; shout unto 
God with the voice of triumph. Sing unto the Lord a 
new song; sing his praise in the congregation of the 

♦Jeremiah, c. 31, v. 4, 13, 21. 



176 SHAKERS. 

saints. Let the children of Zion be joyful in their King ; 
let them praise his name in the dance. 5 * 

" These expressions of the inspired Psalmist are worthy 
of serious consideration. Do they not evidently imply 
that the Divine Spirit which dictated them requires the 
devotion of all our faculties in the service of God ? How, 
then, can any people professing religion expect to find ac- 
ceptance with God by the service of the tongue only ? 

u Since we are blessed with hands and feet, those active 
and useful members of the body on which we mostly de- 
pend in our own service, shall we not acknowledge our 
obligations to God who gave them by exercising them in 
our devotions to him 1 There is too powerful a connex- 
ion between the body and mind, and too strong an influ- 
ence of the mind upon the body, to admit of much activ- 
ity of mind in the service of God without the co-opera- 
ting exercises of the body. But where the heart is sin- 
cerely and fervently engaged in the service of God, it has 
a tendency to produce an active influence on the body" 

" From every inquiry I could make,' 5 says Mr. Bucking- 
ham, " of those longest resident in the neighbourhood of 
the Shakers, I could learn no authenticated case of evil 
practices among them. On the contrary, every one ap- 
peared ready to bear testimony to their honesty, punctu- 
ality, industry, sobriety, and chastity. 55 

* Psa. xlvii., 1, and cxlix, 1, 2, 2. 



177 



CHAPTER XII. 

UNIVERSALISTS SWEDENBORGIANS, OR NEW CHURCH PEOPLE. 

UNI VERSALISTS. 

Universalists claim that the final salvation of all men 
was taught by Jesus Christ and his apostles. It was also 
taught by several of the most eminent Christian fathers ; 
such as Clemens Alexandrinus, Origen, &c. In the third 
and fourth centuries, this doctrine prevailed extensively, 
and for aught which appears to the contrary, was then 
accounted orthodox. It was at length condemned, how- 
ever, by the fifth general council, A. D. 553 ; after which, 
we find few traces of it through the dark ages, so called. 

It revived at the period of the reformation, and since 
that time has found many able and fearless advocates ; — 
in Switzerland, Petitpierre andLavater; in Germany, 
Seigvolk, Everhard, Steinbart, and Semler ; in Scotland, 
Purves, Douglass, and T. S. Smith ; in England, Coppin, 
Jeremy White, Dr. H. More, Dr. T. Burnet, Whiston, 
Hartley, Bishop Newton, Stonehouse, Barbauld, Lindsey, 
Priestley, Belsham, Carpenter, Relly, Vidler, Scarlett, and 
many others. 

At the present day, Universalism prevails more exten- 
sively than elsewhere in England, Germany, and the 
United States. In England, the Unitarian divines, gen- 
erally, believe in the final salvation of all men. In Ger- 
many, nearly every theologian holds the same doctrine. 
Speaking of Professor Tholuck, Professor Sears says: 
" The most painful disclosures remain yet to be made. 
This distinguished and excellent man, in common with the 
great majority of Evangelical divines of Germany, though 
he professes to have serious doubts, and is cautious in 
avowing the sentiment, believes that all men and fallen 
spirits will finally be saved." Mr. Dwight says : " The 
doctrine of the eternity of future punishments is almost 



178 UNIVERSALISTS. 

universally rejected. I have seen but one person in Ger- 
many who believed it, and but one other whose mind was 
wavering on this subject." Universalism may, therefore, 
be considered the prevailing religion in Germany. 

In the United States, Universalism was little known 
until about the middle of the eighteenth century ; and 
afterwards it found but few advocates during several years. 
Dr. George de Benneville, of Germantown, Penn., Rev. 
Richard Clarke, of Charleston, S. C, and Jonathan May- 
hew, D. D., of Boston, were, perhaps, the only individuals 
who publicly preached the doctrine before the arrival of 
Rev. John Murray, in 1770. Mr. Murray laboured almost 
alone until 1780, when Rev. Elhanan Winchester, a pop- 
ular Baptist preacher, embraced Universalism, though on 
different principles. About ten years afterwards, Rev. 
Hosea Ballou adopted the same doctrine, but on principles 
different from those advocated by Mr. Murray or Mr. Win- 
chester. To the efforts of these three men is to be attrib- 
uted much of the success which attended the denomina- 
tion in its infancy. Although they differed widely from 
one another in their views of punishment, yet they labored 
together in harmony and love, for the advancement of the 
cause which was dear to all their hearts. 

The following is the " Profession of Belief," adopted by 
the General Convention of Universalists in the United 
States, at the session holden in 1803. 

" 1, We believe that the Holy Scriptures, of the Old 
and New Testaments, contain a revelation of the char- 
acter of God, and of the duty, interest, and final destina- 
tion of mankind. 

" 2. We believe that there is one God, whose nature is 
love; revealed in one Lord Jesus Christ, by one Holy Spirit 
of Grace, who will finally restore the whole family of 
mankind to holiness and happiness. 

" 3. We believe that holiness and true happiness are in- 
separably connected, and that believers ought to be care- 
ful to maintain order, and practise good works ; for these 
things are good and profitable unto men." 

The Universalists quote the following texts of Scripture, 



1QNIVERSAJLISTS. 179 

among others, in support of their sentiments : — Gen. 22 : 
18. Ps, 22 : 27 ; 86: 9. Isa. 25 : 6, 7, 8 ; 45 : 23. 24. 
Jer. 31 : 33, 34. Lam. 3: 31—33. John 12 : 32, Acts 
3:21, Rom. 5: 18,21; 8: 38,39* 11:25— 36. ICor. 
15 : 22—28, and 51—57. 2 Cor. 5 : 18, 19. Gal. 3 ; 8. 
Eph. 1 : 9, 10. Phil 2:9—11, Col. 1 : 19, 20, 1 Tim. 
2: 1—6. Heb. 8 : 10, 11. Rev. 5 : 13 ; 21: 3, 4. 

Some of the Universalists believe that all punishment 
for sin is endured in the present state of existence, while 
others believe it extends into the future life. All agree, 
however, that it will finally terminate, and be succeeded 
by a state of perfect and endless holiness and happiness. 

There certainly seems to be an evident propriety in call- 
ing all who believe in the final holiness and happiness of 
all mankind, Universalists* There appears no good rea- 
son why those who believe in a limited punishment in a 
future state, should have a less or a greater claim to be 
called Universalists, than those who entertain a hope that 
all sin and misery end when the functions of life cease in 
the mortal body. As they both agree in the belief that 
God is the Saviour of all men, if this belief entitle one to 
the name of Universalist, of course it gives the other the 
same title. 

A portion of the Universalists, however, call them- 
selves Restorationists* One party believe that a full and 
perfect retribution for sin takes place in this world, that 
our conduct here cannot affect our future condition, and 
that the moment man exists after death, he will be as 
pure and as happy as the angels. From these views the 
Restorationists dissent. They maintain that a just retri- 
bution does not take place in time; that the conscience of 
the sinner becomes callous, and does not increase in the 
severity of its reprovings with the increase of guilt ; that 
men are invited to act w T ith reference to a future life ; 
that, if all are made perfectly happy at the commence- 
ment of the next state of existence, they are not reward- 
ed according to their deeds ; that if death introduces them 
into heaven, they are saved by death and not by Christ ; 
and if they are made happy by being raised from the dead. 



180 UNIVERSALISTS. 

they are saved by physical, and not by moral means, and 
made happy without their agency or consent ; that such 
a sentiment weakens the motives to virtue, and gives force 
to the temptatious of vice ; that it is unreasonable in itself, 
and opposed to many passages of Scripture. (See Acts 
24:26; 17:30,31. Heb. 9: 27,28. Matt. 11: 23, 
24. 2 Pet. 2:9. 2 Cor. 5 ; 8—11. John 5 : 28, 29. 
Matt.. 10 : 28. Luke 12 : 4, 5 ; 16 : 19—31. 1 Pet. 3, 
18—20.) 

Among the distinguished writers, who have maintained 
the doctrines of the Restorationists, may be mentioned the 
names of Jeremy White, of Trinity College, Dr. Burnet, Dr. 
Cheyne, Chevalier Ramsay, Dr. Hartley, Bishop Newton, 
Mr. Stonehouse, Mr. Petitpierre, Dr. Cogan, Mr. Lindsey, 
Dr. Priestley, Dr. Jebb, Mr. Reify, Mr. Kenrick, Mr. Bel- 
sham, Dr. Southworth, "Smith and many others. And 
among the Christian fathers of the first four centuries, it 
is said that Clemens Alexandrinus, Origen Didymus of 
Alexandria, Gregory Nyssen, and several others, advo- 
cated the doctrine of the restoration of all fallen intelli- 
gences. 

The Universalists contend that the words rendered ev- 
erlasting, eternal, and forever, which are, in a few in- 
stances, in the Scriptures, applied to the misery of the 
wicked, do not prove that misery to be endless, because 
these terms are loose in their signification, and are fre- 
quently used in a limited sense ; that the original terms, 
being often used in the plural number, clearly demon- 
strate that the period, though indefinite, is limited in its 
very nature. 

They maintain that the meaning of the term must al- 
ways be sought in the subject to which it is applied, and 
that there is nothing in the nature of punishment which 
will justify an endless sense. They believe that the doc- 
trine of the restoration is the most consonant to the perfec- 
tions of the Deity, the most worthy of the character of 
Christ, and the only doctrine which will accord with pious 
and devout feelings, or harmonize with the Scriptures. 
They teach their followers that ardent love to God, ac- 



SWEDENBORGIANS. 181 

tive benevolence to man, and personal meekness and pu- 
rity, are the natural results of these views. 

The attention of this denomination in various parts of 
the country has lately been turned to the education of their 
ministry ; and conventions and associations have adopted 
resolves requiring candidates to pass examination in cer- 
tain branches of literature. The same motives hare gov- 
erned many in their effort to establish literary and theolo* 
gical institutions. The desire to have the ministry respec- 
table for literary acquirements, is universal among the 
members ; and they may be regarded as one of the most 
flourishing and enterprising religious sects of the United 
States. 

SWEDENBORfilANS, OR NEW CHURCH 

PEOPLE. 

This sect derive their interpretation of the meaning of 
the old and new testament, from the writings of Emanuel 
Swedenborg, who believed himself to have had his spirit- 
ual sight opened, and whose history presents many extra 
ordinary facts in confirmation of his declaration on this 
head. Swedenborg, like Luther, objected to having his 
followers called after his name, and among themselves, ac- 
cordingly, the term Swedenborgian is not much used. 

The following letter, containing some account of him- 
self and family, was written by Swedenborg in 1769, in 
Latin, to the Rev. Thomas Hartley, M.A., Rector of Win- 
wick, in Northamptonshire, England. We give only the 
translation : 

" I was born at Stockholm, in the year of our Lord 
1689/ Jan. 29. My father's name was Jesper Swed- 
berg, who was bishop of Westrogothia, and of celebra- 
ted character in his time. He was also a member of the 
Society for the Propagation of the Gospel, formed on the 
model of that in England, and appointed president of the 
Swedish churches in Pennsylvania and London, by King 
Charles XII. In the year 1710, 1 began my travels — first 

* It has since been ascertained that this should be 1688, 

El 



182 SWEDENBORGIANS. 

into England, and afterwards into Holland, France, and 
Germany, and returned home in 1714* In the year 1716, 
and afterwards, I frequently conversed with Charles XII. 
King of Sweden, who was pleased to bestow on me a 
large share of his favour, and in that year appointed me 
to the office of assessor in the Metallic College, in which 
office I continued from that time till the year 1747, when 
I quitted the office, but still retain the salary annexed to 
it as an appointment for life. The reason of my with- 
drawing from the business of that employment was, that 
I might be more at liberty to apply myself to that new 
function to which the Lord had called me. About this 
time a place of higher dignity in the state was offered me, 
which I declined to accept, les.t it should prove a snare to 
me. In 1719, I was ennobled by Queen Ulrica Eleonora, 
and named Swedenborg ; from which time I have taken 
my seat with the nobles of the equestrian order, in the tri- 
ennial assemblies of the States. I am a fellow, by invita- 
tion, of the Royal Academy of Sciences, at Stockholm, 
but have never desired to be of any other community, as I 
belong to the society of angels, in which things spiritual 
and heavenly are the only subjects of discourse and enter- 
tainment; whereas in our literary societies the attention 
is wholly taken up with things relating to the body and 
this world. In the year 1734, I published the Regnum 
Minerale, at Leipsic, in three volumes, folio ; and in 1738 
I took a journey into Italy, and staid a year at Venice and 
Rome. 

" With respect to my family connection : I had four 
sisters ; one of them was married to Erick Benzelius, af- 
terward promoted to the Archbishopric of Upsal ; and 
thus I became related to the two succeeding archbishops 
of that see, both named Benzelius, and younger brothers 
of the former. Another of my sisters was married to Lars 
Benzelstierna, who was promoted to a provincial govern- 
ment, but these are both dead ; however, two bishops, 
who are related to me, are still living ; one of them is 
named Filenius, bishop of Ostrogothia, who now offici- 
ates as president of the ecclesiastical order in the general 



SWEDENBORGIANS. 183 

assembly at Stockholm, in the room of the archbishop, 
who is infirm ; he married the daughter of my sister ; the 
other who is named Benzelstierna, bishop of Westerman- 
nia and Dalecarlia, is the son of my second sister ; not to 
mention others of my family who are dignified. I live, 
besides, on terms of familiarity and friendship with all the 
bishops of my country, which are ten in number, and also 
with the sixteen senators, and the rest of the grandees ; 
who know that I am in fellowship with angels. The 
King and Queen themselves, as also the princes their sons, 
show me all kind countenance ; and I was once invited 
to eat with the king and queen at their table, (an honour 
granted only to the peers of the realm,) and likewise 
since with the hereditary prince. All in my own coun- 
try wish for my return home ; so far am I from the least 
danger of persecution there, as you seem to apprehend, 
and are also so kindly solicitous to provide against ; and 
should anything of that kind befal me^elsewhere, it will 
give me no concern. 

" Whatever of worldly honour and advantage may ap- 
pear to be in the things before mentioned, I hold them as 
matters of low estimation, when compared to the honour of 
that sacred office to which the Lord himself hath called 
me, who was graciously pleased to manifest himself to me, 
his unworthy servant, in a personal appearance* in the 
year 1743 ; to open in me a sight of the spiritual world, 
and enable me to converse with spirits and angels ; and 
this privilege has been continued to me to this day. From 
that time I began to print and publish various unknown 



* The following passage from Swedenborg's " Apocalypse Revealed," 
explains what he may be supposed to mean here by " a personal ap- 
pearance" of the Lord : — " He, (the Lord) appears in the heavens — -. 
when he manifests himself— as an angel ; for he fills some angel with 
his divinity in accommodation to the reception of those to whom he 
gives to see him. His presence itself, such as he is himself or in his 
own essence, cannot be supported by any angel, much less by any man / 
wherefore he appears above the heavens as a sun, at a distance from 
the angels, as the sun of this world is from men ; there he dwells in his 
Divinity from eternity, and at the same time in his Divine Humanity, 
Which are a one like soul and body." 



184 SWEDENBORGIANS. 

Arcana, that have been either seen by me, or revealed to 
me, concerning heaven and hell ; the state of men after 
death ; the true worship of God ; the spiritual sense of the 
Scriptures, and many other important truths tending to sal- 
vation and true wisdom, and that mankind might receive 
benefit from these communications, was the only motive 
which has induced me at different times to leave my home 
to visit other countries. As to this world's wealth, I have 
sufficient, and more I neither seek nor wish for. 

" Your letter has drawn the mention of these things 
from me, in case, as you say, they may be a means to pre- 
vent or remove any false judgment or wrong prejudices 
with regard to my personal circumstances. Farewell ; 
and I heartily wish you prosperity both in things spiritu- 
al and temporal, of which I make no doubt, if so be you 
go on to pray to our Lord, and to set him always before 
you. Eman. Swedenborg. 

London, 1769." 

Many extraordinary and well-authenticated instances 
are on record, tending to prove that Swedenborg's claims 
to spiritual communion are not to be lightly set aside. The 
following letter from the celebrated philosopher, Kant, was 
lately brought forward by Dr. Tafel of Germany, with 
other documents, to prove the intercourse of Swedenborg. 
It is dated 10th August 1758, and addressed to a lady of 
quality, Charlotte de Knoblock, afterwards widow of Lieu- 
tenant General Klingsporn. Kant highly esteemed this 
lady, who was remarkable for her thirst after knowledge. 
It appears that she had asked his opinion concerning Swe- 
denborg and his writings. The letter is as follows : 

" I would not have deprived myself so long of the honour 
and pleasure of obeying the request of a lady, who is the 
ornament of her sex, in communicating the desired inform- 
ation, if I had not deemed it necessary previously to inform 
myself thoroughly concerning the subject of your request. 
Permit me, gracious lady, to justify my proceedings in this 
matter, inasmuch as it might appear that an erroneous 
opinion has induced me to credit the various relations con- 



SWEDENBORGIANS. 185 

cerning it without careful examination^ I am not aware 
that any body has ever perceived in me an inclination to 
the marvellous, or a weakness approaching to credulity. So 
much is certain, that notwithstanding all the narrations of 
apparitions, and visions concerning the spiritual world, of 
which a great number of the most probable are known to 
me, I have always considered it to be most in agreement 
with the rule of sound reason to incline to the negative 
side ; not as if I had imagined such a case to be impossi- 
ble, although we know but very little concerning the na-^ 
ture of a spirit, but because the instances are not in gen- 
eral sufficiently proved. There arise, moreover, from the 
incomprehensibility and inutility of this sort of phenomena, 
too many difficulties ; and there are, on the other hand, so 
many proofs of deception, that I have never considered it 
necessary to suffer fear or dread to come upon me, either 
in the cemeteries of the dead, or in the darkness of night. 
This is the position in which my mind stood for a long 
time, until the accounts of Swedenborg came to my notice. 
" These accounts I received from a Danish officer, who 
was formerly my friend, and attended my lectures ; and 
who, at the table of the Austrian ambassador, Dietrich- 
stein, at Copenhagen, together with several other guests, 
read a letter which the ambassador had lately received 
from Baron de Lutzow, the Mecklenburg ambassador at 
Stockholm; in which he says, that he, in company with the 
Dutch ambassador, was present at the Queen of Sweden's 
residence, at the extraordinary transaction respecting M. 
de Swedenborg, which your ladyship will undoubtedly 
have heard. The authenticity thus given to the account 
surprised me. For it can hardly be believed, that one 
ambassador should communicate a piece of information to 
another for public use, which related to the Queen of the 
court where he resided, and which he himself, together 
with a splendid company, had the opportunity of witness- 
ing, if it were not true. Now in order not to reject blind- 
fold the prejudice against apparitions and visions by a new 
prejudice, I found it desirable to inform myself as to the 
particulars of this surprising transaction. 1 accordingly 

e3 



186 SWEDENBORGIANS. 

wrote to the officer I have mentioned at Copenhagen, and 
made various inquiries respecting it. He answered that 
he had again had an interview concerning it with Count 
Dietrichstein ; that the affair had really taken place in the 
manner described ; and that professor Schlegel also had 
declared to him, that it could by no means be doubted. He 
advised me, as he was then going to the army, under gener- 
al St. Germain, to write to Swedenborg himself, in order to 
ascertain the particular circumstances of the extraordinary 
case. I then wrote to this singular man, and the letter was 
delivered to him, at Stockholm, by an English merchant. I 
was informed that Swedenborg politely received the letter, 
and promised to answer it. But the answer was omitted 
*In the mean time I made the acquaintance of an English 
gentleman who spent the last summer at this place, whom, 
relying on the friendship we had formed, 1 commissioned, 
as he was going to Stockholm, to make particular inqui- 
ries respecting the miraculous gift which M. de Swedenborg 
is said to possess. In his first letter, he states, that the 
most respectable people ia Stockholm declare, that the 
singular transaction alluded to had happened in the man- 
ner you have heard described. He had not then had an 
interview with Swedenborg, but hoped soon to embrace 
the opportunity ; although he found it difficult to persuade 
himself that all could be true which the most reasonable 
persons of the city asserted, respecting his communication 
with the spiritual world. But his succeeding letters were 
of a different purport. He had not only spoken with 
Swedenborg, but had also visited him at his house ; and 
he is now in the greatest astonishment respecting such a 
remarkable case. Swedenborg is a reasonable, polite, 
and open-hearted man : he also is a man of learning ; and 
my friend has promised to send me some of his writings in 
a short time. He told this gentleman, without reserve, 
that God had accorded to him the remarkable gift of com- 
municating with departed souls at pleasure. In proof of 
this he appealed to certain known facts. As he was re- 
minded of my letter, he said that he was aware he had 
received it, and that he would already have answered it, 



SWEDENBORGIANS. 187 

had he not intended to make the whole of this singular 
affair public to the eyes of the world. He should proceed 
to London in the month of May this year, where he would 
publish a book, in which the answer to my letter, as to 
every point, might be met with. 

" In order, gracious lady, to give you two proofs, of 
which the present existing public is a witness, and the 
person who related them to me had the opportunity of in- 
vestigating them at the very place where they occurred, I 
will narrate to you the two following occurrences. 

" Madame Harteville, the widow of a Dutch envoy at 
Stockholm, was, sometime after the death of her husband, 
asked by Croon, the goldsmith, for the payment of a set of 
silver plate which her husband had ordered to be made by 
him. The widow was indeed convinced that her deceased 
husband was too orderly and particular in his affairs, not 
to have settled and paid the account ; however, she could 
find no receipt to testify the payment. In her trouble, and 
as the value was considerable, she intreated M. de Swe- 
denborg to* pay her a visit. After some apologies, she 
besought him, if he possessed the gift of being able to 
speak with departed souls, as every body said he did, to 
have the kindness to inquire of her departed husband, re- 
specting the demand of payment for the set of silver plate. 
Swedenborg was very affable, and promised to serve her 
in this affair. Three days afterwards, the same lady had 
company, when M. de Swedenborg came, and told her in 
his cool manner, that he had spoken with her husband. 
The debt had been paid seven months before his death, 
and the receipt had been put in a bureau which was in an 
upper apartment. The lady replied that this bureau had 
been cleared out, and that the receipt could not be found 
amongst any of the papers. Swedenborg returned, that 
her husband had told him, that if a drawer on the left side 
of the bureau was pulled out, a board would be observed, 
which must be pushed away, and then a secret drawer 
would be discovered, in w^hich he used to keep his secret 
Dutch correspondence, in which, also, he had placed the 
receipt. At this indication, the lady, accompanied by all 

e4 



188 



SWEDENBORGIANS. 



her friends, went to the upper apartments They opened 
the bureau, and proceeded according to Swedenborg's 
instruction. They found the drawer of which the lady 
had not known, and in it the papers and receipts were met 
with, to the very great astonishment of all present. 

" But the following occurrence appears to me to have 
the greatest weight of proof, and to set the assertion re- 
specting Swedenborg's extraordinary gift, out of all pos- 
sibility of doubt. In the year 1756, when M. de Sweden- 
borg, towards the end -of September, on Saturday, at four 
o'clock P. M., arrived at Gothenburg from England, Mr. 
William Castel invited him to his house, together with a 
party of fifteen persons. About six o'clock M. de Swe- 
denborg went out, and after a short interval, returned to 
the company quite pale and alarmed. He said that a dan- 
gerous fire had broken out in Stockholm, at the Sunder- 
malm, (Gothenburg is about fifty miles* from Stockholm), 
and that it was spreading very fast. He was restless, and 
went oat often. He said that the house of one of his 
friends, whom he named, was already in ashes, and that 
his own w T as in danger. At eight o'clock, after he had 
been out again, he joyfully exclaimed, ' Thank God ! the 
fire is extinguished, the third door from my house.' This 
news occasioned great commotion through the whole city, 
and particularly amongst the company in which he was. 
It was announced to the governor the same evening. On 
Sunday morning, Swedenborg was sent for by the govern- 
or, who questioned him concerning the disaster. Sweden- 
borg described the fire precisely, how it began, in what 
manner it ceased, and how long it continued. On the 
same day the news was spread through the city, and as 
the governor had thought it worthy of attention, the con- 
sternation was considerably increased ; because many were 
in trouble on account of their friends and property, which 
might have been involved in the disaster. On the Monday 
evening a messenger arrived at Gothenburg, who was 
despatched during the time of the fire. In the letters 

* German miles j near three hundred English. 



SWEDENBORGIANS. 189 

brought by him, the fire was described precisely in the 
manner stated by Swedenborg. On the Tuesday morning 
the royal courier arrived at the governor's with the mel- 
ancholy intelligence of the fire, of the loss it had occa- 
sioned, and of the houses it had damaged and ruined, not 
in the least differing from that which Swedenborg had 
given immediately after it had ceased, for the fire was ex- 
tinguished at eight o'clock. 

" What can be brought forward against the authenticity 
of this occurrence ? My friend, who wrote this to me, has 
not only examined the circumstances of this extraordinary 
case at Stockholm, but also about two months ago, at 
Gothenburg, where he is acquainted with the most re- 
spectable houses, and where he could obtain the most 
authentic and complete information; as the greatest part 
of the inhabitants, who are still alive, were witnesses to 
the memorable occurrence. I am, with profound rever- 
ence, &c. Emanuel Kant. 

" Koenigsburg, Aug. 10, 1758." 

The editors of the Intellectual Repository, who have 
copied the above letter in that work, make the following 
remarks : 

" Swedenborg's omitting to answer, by letter, Professor 
Kant's inquiries of him relating to the above affair, may 
appear extraordinary. But it is to be observed, that he 
never, himself, laid any stress upon these miraculous proofs 
of the truth of his pretensions. If asked respecting them 
by those who had heard them from others, he would say 
.that the reports are true ; but he abstained from writing 
any accounts of them ; and never does he appeal to them, 
or so much as mention them in his works. How strong an 
evidence is this of his elevation of mind ; and of his per- 
fect conviction of the truth of the views he was made an 
instrument of unfolding, with his own divine appointment 
to that purpose, as standing in need of no such evidence 
for their support ! Could it be possible for any of the 
merely fanatical pretenders to divine communications to 
appeal to such testimonies of supernatural endowment, 

e5 



190 SWEDENBORGIANS. 

how continually would they do so, — how eagerly would 
they seek to silence objectors by referring to queens, counts, 
ambassadors, governors, and university professors, that had 
been witnesses of their power ! But it is precisely on ac- 
count of the silencing nature of such evidence, that Swe- 
denborg declines to make use of it. It is a principle in 
his theology, that nothing which externally compels as- 
sent can impart internal reception of genuine truth, which 
is the only kind of reception that can do the subject of it 
any real good : it is to the praise, then, of his consistency, 
that he never adverts to the external demonstrations, 
which under peculiar circumstances he had occasionally 
been induced to give, of the reality of his communications 
with the spiritual world." 

The principal tenets of Swedenborg, in the formation 
of which he assumes to have been preternaturally illumin- 
ated by means of his spiritual researches, are these : He 
teaches that there is one God, the Lord Jesus Christ, in 
whom there is a divine Trinity, which is not a Trinity of 
persons, but is analagous to that which exists in man, the 
image and likeness of God. In man is a soul or essential 
principle of life, a form or body, natural in this world and 
spiritual in the spiritual world, in which the soul exists, 
and by which it manifests itself in operation : these three, 
soul, form and operation, are as the Father, Son and Holy 
Spirit. And as some affection is within all thought, and 
causes it and forms it, and as all action is the effect of vo- 
lition, or affection operating by and through thought, so 
the Father is the divine love, the Son the divine wisdom, 
and the Holy Spirit the divine operation. So, too, as ev- 
ery effect must be produced by some cause, and for some 
end, end, cause and effect exist in all things, as a Trinity. 
This Trinity Swedenborg does not consider as arbitrary and 
figurative, but as most real, grounded in the divine nature, 
and existing from the divine nature in all things. 

With regard to regeneration, Swedenborg teaches, that, 
as the Lord glorified his humanity by resisting and over- 
coming the infernal influences which assailed it, so man, 
by following the Lord in his regeneration, through his 



SWEDENBORGIAlSrS. 19 1 

divine grace, may gradually become regenerate ; that is, 
receptive of good affection and wisdom from the Lord 
through the heavens ; and in proportion as his sins are re- 
sisted and put away, he becomes thus receptive more and 
more perpetually. 

Swedenborg teaches that the Lord foredooms none to hell, 
condemns none, and punishes none ; that his divine grace 
is constantly w~ith all, aiding those on earth who strive to 
co-operate with him, sustaining and leading forward an- 
gels in heaven, and endeavouring to preserve the devils 
from the evils which they love and seek ; but that he al- 
ways perfectly regards and preserves the free will of every 
one, giving to every one the utmost aid that will leave 
him at liberty to turn himself to heaven or to hell, and to 
no one more. 

Salvation, according to Swedenborg, is not salvation 
from punishment, but salvation from sinfulness. Those 
who co-operate with the Lord, and confirm in themselves 
a principle of good, in the other life become angels, and 
associate with angels ; and their association constitutes 
heaven. Those who resist the divine grace, and confirm 
in themselves a principle of self-love, which is the root of 
all evil, become devils ; and their association constitutes hell. 

Both in heaven and in hell there are many societies, each 
influenced by some principle of good or of evil, like seek- 
ing like, both in general and in particular. None go into 
the other life entirely good or evil : w 7 hile here, the good 
and evil are permitted to endure the conflicts of opposing 
influences, within them, that the good may thereby be 
made better, and the evil good ; but after death, when no 
further radical change can take place, the ruling principle 
of every one is made manifest, and the whole character 
conformed to it. 

This final change is accomplished by degrees ; and 
while it is going on, deceased men are neither angels nor 
devils, but are spoken of by Swedenborg as not in heaven 
nor hell, but, " in the world of spirits ;" and, in the writ- 
ings of Swedenborg, spirits are thus distinguished from 
angels and devils. 

e6 



i95 SWEDENBORGtANS. 

With regard to the resurrection, Swedenborg teaches that 
it is not a resurrection of the natural body, but of the spir- 
itual body from the natural ; and that this occurs general- 
ly about the third day after apparent death, when the flesh 
becomes rigid, and all vital warmth and motion cease. 
According to him, the spiritual body forms the natural 
body, and, while within it, uses it as an instrument— agree- 
ably to the words of St. Paul : " There is a natural body, 
and there is a spiritual body." Thus the natural eye sees 
only because the spiritual eye sees natural things through 
it, the sense strictly residing in the spiritual organ ; and 
so of the other senses. Hence, when the spiritual body 
rises, it finds itself in perfect possession of the senses and 
organs, and the man is still perfectly a man. So the spirit- 
ual world forms the natural world, and all things which 
exist naturally in this natural world are spiritually in the 
spiritual world. There, spiritual things affect the spiritual 
organs and senses of men, as natural things affect their 
natural organs and senses here. Hence, says Swedenborg, 
many who die do not know, upon their awaking, that they 
are in another world. 

Those who, in this life, have their spiritual senses open- 
ed, as Swedenborg says was the case with himself, see 
plainly spiritual persons and things, as did the prophets in 
their visions. From this circumstance, say the Sweden- 
borgians, connected with their belief in the active and con- 
stant influence of disembodied spirits upon men in the 
body, has arisen the common notion of their believing in a 
perpetual intercourse between the living and the dead. 
Spiritual things have not, however, a similar permanence 
and independent existence with natural things. Sweden- 
borg rather represents them as appearances, changing with 
the state of those about whom they are — existing from 
their relation to them, and exactly reflecting and manifest- 
ing their affections and thoughts. 

From the principle that natural things correspond to 
spiritual things, and represent them, comes the doctrine of 
correspondences, according to which Swedenborg ex- 
plains the spiritual sense of the Word ; that is, the sense 



SWEDENBORGIANS. 193 

in which the Bible is read by those in the spiritual world. 
He teaches that the spiritual sense is within the literal, 
as the spiritual body is within the natural, or as the soul 
within the body ; that it is in every word and letter of the 
literal sense, which every where exists from it, and on ac- 
count of it, and derives from it all its power and use. 

With regard to differences of opinion in the Christian 
church, Swedenborg's doctrine is summed up in these 
words : " There are three essentials of the church ; an 
acknowledgment of the Lord's (Christ's) divinity; an ac- 
knowledgment of the holiness of the Word \ and the life, 
which is charity. Conformable to his life — that is, to his 
charity — is every man's real faith. From the Word he 
hath the knowledge of w T hat his life ought to be ; and from 
the Lord he hath reformation and salvation. If these three 
had been held as essentials of the church, intellectual dis- 
sensions would not have divided it, but only have varied it, 
as the light varieth colours in beautiful objects, and various 
jewels constitute the beauty of a kingly croim" 

Swedenborg considers the New Jerusalem, foretold in the 
Apocalypse, to be a church now about to be established, 
the true Scriptural doctrines of which have been unfolded 
in his writings, and in which will be known the true nature 
of God and of man, of the Word, of heaven and of hell — 
concerning all which subjects error and ignorance prevail, 
and in which church this knowledge will bear its proper 
fruits, — love to the Lord and to one's neighbour, and pu- 
rity of life. 

With regard to the state of the soul in the next world, 
Swedenborg says : " Every one carries with him into the 
other world such a quality of life as he had procured to 
himself- in this ; thus each one carries with him his own 
hell. The quality of every one's life may be known from 
his ruling love, for it is this which makes his life. It is 
this, from which all a man's subordinate loves derive their 
quality. If one's ruling love be of the Lord and the 
neighbour, and he has lived in performance of uses from 
this love or from the love of use, then the quality of his 
life is good ; and when he is removed to the spiritual 



194 SWEDENBORGIANS* 

world he enters some angelic society which is in a similar 
state of love with himself. But if his ruling love be of 
self and the world, and whenever he has performed any 
uses he has done it not from any love of use but from the 
love of self, then the quality of his life is evil ; and when 
he passes into the other world, he enters some infernal so- 
ciety, whose quality of life is in general similar to his 
own." 

Milton seems not to have differed much from Sweden- 
borg on this subject, when he said : 

" The mind is its own place, and, in itself, 
Can make a heaven of hell, a hell of heaven." 

In his treatise concerning Heaven and Hell, and the 
wonderful things therein, as heard and seen by him, Swe- 
denborg says : — " As often as I conversed with angels 
face to face, it was in their habitations, which are like to 
our houses on earth, but far more beautiful and magnifi- 
cent, having rooms, chambers, and apartments in great 
variety, as also spacious courts belonging to them, together 
with the gardens, parterres of flowers, fields, &c. where 
the angels are formed into societies. They dwell in con- 
tiguous habitations, disposed after the manner of our 
cities, in streets, walks, and squares. I have had the priv- 
ilege to walk through them, to examine all around about 
me, and to enter their houses, and this when I was fully 
awake, having my inward eyes opened." 

The number of Swedenborgians in the United States is 
estimated at six or eight thousand. There are prosperous 
societies in Maine, Massachusetts, Rhode Island, New 
York, Pennsylvania, Maryland, Virginia, Ohio, Illinois, 
South Carolina and Missouri ; and there are periodical 
publications advocating their doctrines, published at Bos- 
ton, New York, and Cincinnati. 

The writings of Swedenborg seem to be daily attracting 
more and more attention in this country. The most im- 
portant of them, ably translated from the original Latin, 
have been published in Boston ; and an interesting " Life 
of Swedenborg, with some account of his Writings," 



SWEDENBORGIANS. 195 

compiled by B. F. Barrett, minister of the New Jerusalem 
Church, has recently appeared in New York. This work 
has been made the text for an able article in the Southern 
Quarterly Review for October, 1843, in which the writer 
places in their proper light, the claims of the great Swede. 

* There has been," he says, " a singular timidity evinced, 
even by bold thinkers, in respect to the very perusal of his 
works. They have been read by stealth, away from com- 
pany — free from the curiosity of the prying eye. Per- 
sons have been afraid, as if they were engaged in some 
necromantic orgies, to breathe a word to their friends of 
their peculiar and forbidden occupation. They have come 
to their teacher, as Nicodemus came to the Saviour, in the 
night time, and have listened to his instructions with equal 
incredulity and equal wonder. 

" The ridicule levelled at the celebrated Swede by Dr. 
Southey, more than a quarter of a century ago, in his 
' Espriella's Letters/ has led many to turn with indiffer- 
ence and contempt from his works — works full of light 
and consolation — lest they, too, if detected in their perusal, 
should come in for a share of the sarcasm of some lively 
and witty satirist. The style in which these compositions 
are clothed — in some degree eccentric and unique — but 
deriving its singularity rather from the elevated character 
of the subjects treated of, than from any want of tact and 
skill in the writer, has deterred others who have com- 
menced the examination of them, from proceeding much 
beyond the threshold. — Prescriptive authority — educa- 
tional biases — pride of opinion— of opinion imbibed in 
other schools — long entertained, and mistaken for truth — 
these have stood in the way of others. 

" Then the pretensions of Swedenborg, scarcely less 
lofty than those of a prophet, though preferred with a 
modesty and even a humility, which, taken in connection 
with the solemn and startling developments he has made, 
and the unblemished purity of his life and manners, forbid 
the slightest suspicion of imposture — these pretensions, 
we say, have led others to affirm, that his mind may have 
been shattered and warped from its healthful tone — a 



1 96 SWEDENBORGI ANS. 

charge, we know, once preferred against a greater than 
Swedenborg. 

" But to those who are inspired with a larger share of 
courage — who can recognize intellectual superiority, in 
some cases, where there is more than a slight divergence 
from old and beaten paths — who have been willing to say 
to worldly considerations, ' Get ye behind me,' and to au- 
thority, 'Thou art not my master in matters of this na- 
ture ;' — to those who have been animated more by a love 
of truth, than alarmed by fears of reproach and con- 
tumely ; — to those, who, like the wisest of sages, could 
send up, from the inmost depths of their being, the earnest 
entreaty, 6 Give me understanding' — to such — and there 
are not a few of them — the works of the author under 
consideration have proved a rare treasure." 

The doctrines of the sect which bears his name, are 
founded on the Bible and the following books, written by 
Swedenborg, in Latin, between the years 1747 and 1771 : 
Arcana Coelestia ; De Coelo et Inferno ; De Telluribus ; 
De Ultimo Judicio ; De Equo Albo ; De Nova Hieroso- 
lyma et ejusDoctrina Coelesti; De Domino ; De Scriptura 
Sacra ; De Vita ; De Fide ; De Divino Amore et Divina 
Providentia ; De Amore Conjugiali ; De Commercio Ani- 
mas et Corporis ; Summaria Expositio Sensus Prophetici ; 
Apocalypsis Explicata ; Apocalypsis Revelata ; De Vera 
Theologia Christiana. Of the Bible, they consider canon- 
ical only the Pentateuch, the book of Joshua, the book of 
Judges, the books of Samuel and of Kings, the Psalms, 
the Prophets, the Gospels, and the Apocalypse. 



19? 



CHAPTER XIII. 

BEREANS — CHRISTIAN CONNECTION — SANDEMANIANS — DALEITES 
COME-OUTERS. 

DISCIPLES OF CHRIST, OR C A MPBELLITES. 

This society is of comparatively recent origin. About 
the commencement of the present century, the Bible alone, 
without any human addition in the form of creeds or con- 
fessions of faith, began to be preached by many distin- 
guished ministers of different denominations, both in Eu- 
rope and America. With various success, and with many 
of the opinions of the various sects imperceptibly carried 
with them from the denominations to which they once 
belonged, did they plead for the union of Christians of 
every name, on the broad basis of the apostle's teaching. 
But it was not until the year 1823, that a restoration of 
the original gospel and order of things, began to be advo- 
cated in a periodical, edited by Alexander Campbell, of Be- 
thany, Virginia, entitled " The Christian Baptist." 

He and his father, Thomas Campbell, renounced the 
Presbyterian system, and were immersed, in the year 1812. 
They, and the Congregations which they had formed, uni- 
ted with the Redstone Baptist Association, protesting 
against all human creeds as bonds of union, and prgfess- 
ing subjection to the Bible alone. This union took place 
in the year 1813. But in pressing upon the attention of 
that society and the public the all-sufficiency of the sacred 
Scriptures for every thing necessary to the perfection of 
Christian character, — whether in the private or social re- 
lations of life, in the church or in the world, — they be- 
gan to be opposed by a strong creed party in that associ- 
ation. After some ten years* debating and contending for 
the Bible alone, and the Apostle's doctrine, Alexander 
Campbell, and the church to which he belonged, united 
with the Mahoning association, in the Western Reserve of 



198 CAMPBELLITES. 

Ohio ; that association being more favorable to his views 
of reform. 

In his debates on the subject and action of baptism with 
Mr. Walker, a seceding minister, in the year 1820, and 
with Mr. M'Calla, a Presbyterian minister, in the year 
1823, his views of reformation began to be developed, and 
were very generally received by the Baptist society, as 
far as these works were read. 

But in his " Christian Baptist," which began July 4, 
1823, his views of the need of reformation w T ere more ful- 
ly exposed ; and as these gained ground by the pleading 
of various ministers of the Baptist denomination, a party 
in opposition began to exert itself, and to oppose the 
spread of what they regarded as heterodox opinions. But 
not till after great numbers began to act upon these prin- 
^ ciples, was there any attempt towards separation. Not 
until after the Mahoning association appointed Mr. Wal- 
ter Scott, an evangelist, in the year 1827, and when great 
numbers began to be immersed into Christ, under his la- 
bours, and new churches began to be erected by him and 
other labourers in the field, did the Baptist associations be- 
gin to declare non-fellowship with the brethren of the re- 
formation. Thus by constraint, not of choice, were the 
Campbellites obliged to form societies out of those com- 
munities that split, upon tfre ground of adherence to the 
apostles' doctrine. The distinguishing characteristics of 
their views and practices are the following : — 

They regard all the sects and parties of the Christian 
world as having, in greater or less degrees, departed from 
the simplicity of faith and manners of the first Christians, 
and as forming what the apostle Paul calls " the aposta- 
cy." This defection they attribute to the great varieties 
of speculation and metaphysical dogmatism of the count- , 
less creeds, formularies, liturgies, and books of discipline, 
adopted and inculcated as bonds of union and platforms 
of communion in all the parties which have sprung from 
the Lutheran reformation. The effect of these synodical 
covenants, conventional articles of belief, and rules of ec- 
clesiastical polity, has been the introduction of a new no- 



CA.MPBELLITES. 199 

menclature, — a human vocabulary of religious words, 
phrases and technicalities, which has displaced the style 
of the living oracles, and affixed to the sacred diction 
ideas wholly unknown to the apostles of Christ* 

To remedy and obviate these aberrations, they propose 
to ascertain from the holy Scriptures, according to the 
commonly-received and well-established rules of inter- 
pretation, the ideas attached to the leading terms and sen* 
tences found in the holy Scriptures, and then to use the 
words of the Holy Spirit in the apostolic acceptation of 
them, 

By thus expressing the ideas communicated by the Ho«* 
ly Spirit, in the terms and phrases learned from the apos<* 
ties, and by avoiding the artificial and technical language 
of scholastic theology, they propose to restore a pure 
speech to the household of faith ; and by accustoming the 
family of God to use the language and dialect of the 
heavenly Father, they expect to promote the sanctifica- 
tion of one another through the truth, and to terminate 
those discords and debates which have always originated 
from the words which man's wisdom teaches, and from a 
reverential regard and esteem for the style of the great 
masters of polemic divinity; believing that speaking the 
same things in the same style, is the only certain way to 
thinking the same things. 

They make a very marked difference between faith and 
opinion ; between the testimony of God and the reason- 
ings of men ; the words of the Spirit and human inferen- 
ces. Faith in the testimony of God, and obedience to the 
commandments of Jesus, are their bond of union, and not 
an agreement in any abstract views or opinions upon what 
is written or spoken by divine authority. Hence, all the 
speculations, questions, debates of words, and abstract 
reasonings, found in human creeds, have no place in their 
religious fellowship. Regarding Calvinism and Armin- 
ianism, Trinitarianism and Unitarianism, and all the oppo- 
sing theories of religious sectaries, as extremes begotten 
by each other, they cautiously avoid them, as equidistant 
from the simplicity and practical tendency ofthepromi- 



200 CAMFBELLITES. 

ses and precepts of the doctrine and facts, of the exhorta* 
tions and precedents, of the Christian institution. 

They look for unity of spirit and the bonds of peace in 
the practical acknowledgment of one faith, one Lord, one 
immersion, one hope, one body, one Spirit, one God and 
Father of all ; not in unity of opinions, nor in unity ot 
forms, ceremonies, or modes of worship. 

The holy Scriptures of both Testaments they regard as 
containing revelations from God, and as all necessary to 
make the man of God perfect, and accomplished for eve- 
ry good word and work ; the New Testament, or the liv- 
ing oracles of Jesus Christ, they understand as containing 
the Christian religion ; the testimonies of Matthew, Mark, 
Luke and John, they view as illustrating and proving the 
great proposition on which our religion rests, viz., thai 
Jesus of Nazareth is the Messiah, the only -be gotten and 
well-beloved Son of God, and only Saviour of the world ; 
the Acts of the Apostles as a divinely authorised narra- 
tive of the beginning and progress of the reign or king- 
dom of Jesus Christ, recording the full development of 
the gospel by the Holy Spirit sent down from heaven, and 
the procedure of the apostles in setting up the church of 
Christ on earth ; the Epistles as carrying out and apply- 
ing the doctrine of the apostles to the practice of individ- 
uals and congregations, and as developing the tendencies 
of the gospel in the behaviour of its professors ; and all 
as forming a complete standard of Christian faith and mo- 
rals, adapted to the interval between the ascension of 
Christ and his return with the kingdom which he has re- 
ceived from God ; the apocalypse, or revelation- of Jesus 
Christ to John, in Patmos, as a figurative and prospective 
view of all the fortunes of Christianity, from its date to the 
return of the Saviour. 

Every one who sincerely believes the testimony which 
God gave of Jesus of Nazareth, saying, u This is my son, 
the beloved, in whom I delight," or, in other words, be- 
lieves what the evangelists and apostles have testified con- 
cerning him, from his conception to his coronation in hea- 
ven as Lord of all, and who is willing to obey him in ev 



CAMPBELLITES. 201 

erything, they regard him as a proper subject for immer- 
sion, and no one else. They consider immersion in the 
name of the Father, Son, and Holy Spirit, after a public, 
sincere, and intelligent confession of the faith in Jesus, as 
necessary to admission to the privileges of the kingdom of 
the Messiah, and as a solemn pledge, on the part of hea- 
ven, of the actual remission of all past sins, and of adop- 
tion into the family of God. 

The Holy Spirit is promised only to those who believe 
and obey the Saviour. No one is taught to expect the re- 
ception of that heavenly Monitor and Comforter, as a res- 
ident in his heart, till he obeys the gospel. 

Thus, while they proclaim faith and repentance, or faith 
and a change of heart, as preparatory to immersion, re- 
mission, and the Holy Spirit, they say to all penitents, or 
all those who believe and repent of their sins, as Peter 
said to the first audience addressed after the Holy Spirit 
was bestowed, after the glorification of Jesus, " Be im- 
mersed, every one of you, in the name of the Lord Jesus, 
for the remission of sins, and you shall receive the gift of 
the Holy Spirit/ 3 They teach sinners that God commands 
all men, every where, to reform, and to turn to God ; that 
the Holy Spirit strives with them, so to do, by the apostles 
and prophets ; that God beseeches them to be reconciled, 
through Jesus Christ ; and that it is the duty of all men 
to believe the gospel, and turn to God. 

The immersed believers are congregated into societies, 
according to their propinquity to each other, and taught 
to meet every first day of the week, in honour and com- 
memoration of the resurrection of Jesus, and to break the 
loaf, which commemorates the death of the Son of God, 
to read and hear the living oracles, to teach and admonish 
one another, to unite in all prayer and praise, to contribute 
to the necessities of saints and to perfect holiness in the 
fear of the Lord. 

Every congregation chooses its own overseers and 
deacons, who preside over and administer the affairs of the 
congregations ; and every church, either from itself or in 
co-operation with others, sends out, as opportunity offers, 



202 BEREANS. 

one or more evangelists, or proclaimers of the word, to 
preach the word, and to immerse those who believe, to 
gather congregations, and to extend the knowledge of sal- 
vation where it is necessary, as far as their means extend. 
But, every church regards these evangelists as its servants, 
and, therefore, they have no control over any congrega- 
tion ; each congregation being subject to its own choice of 
presidents or elders, whom they have appointed. Perse- 
verance in all the disciples is essential to admission into 
the heavenly kingdom. 

Such are the prominent outlines of the faith and prac- 
tice of those who wish to be known as the disciples of 
Christ ; but no society among them would agree to make 
the preceding items either a confession of faith or a stan- 
dard of practice ; but, for the information of those who 
wish an acquaintance with them, they are willing to give, 
at any time, a reason for their faith, hope, and practice. 

BEREANS. 

The Bereans are a sect of Protestant dissenters from the 
church of Scotland, who take their title from, and profess 
to follow the example of, the ancient Bereans, in building 
their system of faith and practice upon the Scriptures 
alone, without regard to any human authority whatever. 
The Bereans first assembled, as a separate society of Chris- 
tians, in the city of Edinburgh, in the autumn of 1773. 
Mr. Barclay, a Scotch clergyman, was the founder of this 
sect. 

The Bereans agree with the great majority of Chris- 
tians respecting the doctrine of the Trinity, which they 
hold as a fundamental article ; and they also agree, in a 
great measure, with the professed principles of our Ortho- 
dox churches, respecting predestination and election, 
though they allege that these doctrines are not consis- 
tently taught. But they differ from the majority of all 
sects of Christians in various other important particulars, 
such as, — 

1. Respecting our knowledge of the Deity. Upon this 



BEREANS. 203 

subject, they say the majority of professed Christians stum- 
ble at the very threshold of revelation ; and, by admitting 
the doctrine of natural religion, natural conscience, na- 
tural notices, &c, not founded upon revelation, or derived 
from it by tradition, they give up the cause of Christian- 
ity at once to the infidels, who may justly argue, as Mr. 
Paine, in fact, does, in his " Age of Reason," that there 
is no occasion for any revelation or word of God, if man 
can discover his nature and perfections from his works 
alone. But this, the Bereans argue, is beyond the natural 
powers of human reason ; and, therefore, our knowledge of 
God is from revelation alone ; and, without revelation, man 
w T ould never have entertained an idea of his existence. 
2. With regard to faith in Christ, and assurance of sal- 
vation through his merits, they differ from almost all other 
sects whatsoever. These they reckon inseparable, or 
rather the same, because (they say) " God hath expressly 
declared, He that believeth shall be saved ; and, there- 
fore, it is not only absurd, but impious, and, in a manner, 
calling God a ]iar, for a man to say, c I believe the gospel, 
but have doubts, nevertheless, of my own salvation. 5 " 
With regard to the various distinctions and definitions that 
have been given of different kinds of faith, they argue 
that there is nothing incomprehensible or obscure in the 
meaning of this w T ord, as used in Scripture • but that, as 
faith, when applied to human testimony, signifies neither 
more nor less than the mere simple belief of that testi- 
mony as true, upon the authority of the testifier, so, w T hen 
applied to the testimony of God, it signifies precisely 
" the belief of his testimony, and . resting upon his vera- 
city alone, without any kind of collateral support from 
concurrence of any other evidence or testimony whatever." 
And they insist that, as this faith is the gift of God alone, 
so the person to whom it is given is as conscious of pos- 
sessing it, as the being to whom God gives life is of being 
alive ; and, therefore, he entertains no doubts, either of 
his faith, or his consequent salvation through the merits 
of Christ, who died and rose again for that purpose. In 
a word ; they argue that the gospel would not be what it is 



204 BEREANS. 

held forth to be, — glad tidings of great joy, — if it did not 
bring full personal assurance of eternal salvation to the 
believer ; which assurance, they insist, is the present in- 
fallible privilege and portion of every individual believer 
of the gospel. 

3. Consistently with the above definition of faith, they 
say that the sin against the Holy Ghost, which has 
alarmed and puzzled so many in all ages, is nothing else 
but unbelief ; and that the expression, " it shall not be for- 
given, neither in this world nor that which is to come," 
means only that a person dying in infidelity would not be 
forgiven, neither under the former dispensation by Moses, 
(the then present dispensation, kingdom, or government, 
of God,) nor under the gospel dispensation, which, in re- 
spect of the Mosaic, was a kind of future world, or king- 
dom to come. 

4. The Bereans interpret a great part of the Old Tes- 
tament prophecies, and, in particular, the whole of the 
Psalms, excepting such as are merely historical or lauda- 
tory, to be typical or prophetical of Jesus Christ, his suf- 
ferings, atonement, mediation, and kingdom; and they 
esteem it a gross perversion of these psalms and prophe- 
cies, to apply them to the experiences of private Chris- 
tians. In proof of this, they not only urge the words of 
the apostle, that no prophecy is of any private interpreta- 
tion, but they insist that the whole of the quotations from 
the ancient prophecies in the New Testament, and parti- 
cularly those from the Psalms, are expressly applied to 
Christ. In this opinion, many other classes of Protestants 
agree with them. 

5. Of the absolute, all-superintending sovereignty of 
the Almighty, the Bereans entertain the highest idea, as 
well as of the uninterrupted exertion thereof over all his 
works, in heaven, earth, and hell, however unsearchable 
by his creatures. A God without election, they argue, or 
choice in all his works, is a God without existence, a mete 
idol, a nonentity. And to deny God's election, purpose, 
and express will, in all his works, is to make him inferior 
to ourselves. 



BEREANS. 205 

The Bereans consider infant baptism as a divine ordi- 
nance, instituted in the room of circumcision, and think it 
absurd to suppose that infants, who, all agree, are admis- 
sible to the kingdom of God in heaven, should, neverthe- 
less, be incapable of being admitted into his visible church 
on earth. 

They commemorate the Lord's supper generally once a 
month ; but, as the words of the institution fix no particu- 
lar period, they sometimes celebrate it oftener, and some- 
times at more distant periods, as it may suit their general 
convenience. They meet every Lord's day, for the pur- 
pose of preaching, praying, and exhorting to love and 
good works. 

They do not think that they have any power to deliver 
a backsliding brother to Satan ; that text, and other sim- 
ilar passages, such as, " Whatsoever ye shall bind on earth 
shall be bound in heaven," &c, they consider as restricted 
to the apostles, and to the inspired testimony alone, and 
not to be extended to any church on earth, or any number 
of churches, or of Christians, whether decided by a ma- 
jority of votes, or by unanimous voices. Neither do they 
think themselves authorized, as a Christian church, to in- 
quire into each other's political opinions, any more than to 
examine into each other's notions of philosophy. 

They both recommend and practise, as a Christian duty, 
submission to lawful authority ; but they do not think that 
a man, by becoming a Christian, or joining their society, 
is under any obligation, by the rules of the gospel, to re- 
nounce his right of private judgment upon matters of pub- 
lic or private importance. Upon all such subjects, they 
allow each other to think and act as each may see it his 
duty ; and they require nothing more of the members, 
than a uniform and steady profession of the apostolic 
faith, and a suitable walk and conversation. (See Acts 
17: 11. Rom. 10: 9.) 

The Berean doctrines have found converts in various 
parts of Europe and America. 



206 CHRISTIAN CONNECTION* 



CHRISTIAN CONNECTION. 

This denomination, among themselves, are generally cal- 
led simply Christians. This they do merely to denote 
their character as the followers of Christ ; but when ap- 
plied to them collectively, it necessarily becomes the name 
of a denomination. They are sometimes called Christ- 
ians ; but this pronunciation of the word they universally 
reject as improper. 

The Christians began to associate and form a distinct 
people about the beginning of the nineteenth century, so 
that they may be said to have existed but about forty years. 
They seem to have sprung up almost simultaneously in dif- 
ferent parts of the United States, without any interchange 
of sentiments, concert of action, or even knowledge of one 
another's views or movements, till after a public stand had 
been taken in several parts of the country. 

The first branch arose in Virginia and North Carolina, 
and consisted of seceders from the Methodists. At first, 
there were about one thousand communicants. 

The northern branch of this denomination sprung up in 
New England. It commenced by the formation of several 
new churches, under the administration of a few ministers 
who had separated themselves from the Baptists, who were 
soon joined by several other ministers, and nearly whole 
churches from the same denomination. 

The western branch arose in Kentucky, and was com- 
posed of seceders from the Presbyterians. Some of their 
ministers were men of strong and well-cultivated minds, 
who urged forward the reform they had undertaken, till 
they have spread over most of the Western States. 

In all these different sections, their leading purpose, at 
first, appears to have been, not so much to establish any 
peculiar or distinctive doctrine, as to assert for individuals 
and churches more liberty and independence in relation to 
matters of faith and practice ; to shake off the authority of 
human creeds, and the shackles of prescribed modes and 
forms ; to make the Bible their only guide, claiming for 



CHRISTIAN CONNECTION. 207 

every man the right to judge for himself what is its doc- 
trine, and what are its requirements ; and in practice to 
follow more strictly the simplicity of the apostles and 
primitive christians. 

This class of believers recognize no individual as a lead- 
er or founder, and no man claims this high eminence, 
although several persons were instrumental in giving rise 
and progress to the society. They point all to Christ as 
the Leader and Founder, and professedly labour to bring 
all to the first principles of original, apostolic Christianity. 

Seceding, as the first ministers did, from different de- 
nominations, they necessarily brought with them some of 
the peculiarities of faith and usage in which they had been 
educated. But the two prominent sentiments that led 
them out, kept them together, by rendering them tolerant 
toward each other, and gradually brought them to be very 
similar both in faith and practice. These two sentiments 
were, that the Scriptures only should be consulted as a 
rule of faith and duty, and that all christians should enjoy 
universal toleration. Hence scarcely any churches have 
written creeds, although nearly all record their principles 
of action. Very few are Trinitarians, though nearly all 
believe in the pre-existence and proper Sonship of Christ. 
Perhaps not any believe in or practise sprinkling, but al- 
most all practise immersion ; from which circumstance 
many, though very improperly, call them Christian Bap- 
tists. 

Perfect uniformity does not exist among all the mem- 
bers of this community, although the approximation to it 
is far greater than many have supposed it ever could be 
without a written creed. But there are several important 
points in which they generally agree fully • and these are 
regarded as sufficient to secure Christian character, Chris- 
tian fellowship, and concert of action. The following are 
very generally regarded by them as Scripture doctrines : — 

That there is one living and true God, the Father Al- 
mighty, who is unoriginated, independent, and eternal, 
the Creator and Supporter of all worlds ; and that this 
God is one spiritual intelligence, one infinite mind, ever 
the same, never varying. 



I 



208 CHRISTIAN CONNECTION. 

That this God is the moral governor of the world, the 
absolute source of all the blessings of nature, providence 
and grace, in whose infinite wisdom, goodness, mercy, be- 
nevolence, and love, have originated all his moral dispen- 
sations to man. 

That all men sin and come short of the glory of God, 
consequently fall under the curse of the law. 

That Christ is the Son of God, the promised Messiah 
and Saviour of the world, the Mediator between God and 
man, by whom God has revealed his will to mankind ; by 
whose sufferings, death, and resurrection, a way has been 
provided by which sinners may obtain salvation, may lay 
hold on eternal life ; and that he is appointed of God to 
raise the dead and judge the world at the last day. 

That the holy Spirit is the power and energy of God, 
that holy influence by whose agency, in the use of means, 
the wicked are regenerated, converted, and recovered to 
a virtuous and holy life, sanctified and made meet for the 
inheritance of the saints in light; and that by the same 
spirit, the saints, in the use of means, are comforted, 
strengthened, and led in the path of duty. The free for- 
giveness of sins, flowing from the rich mercy of God, 
through the labours, and sufferings, and blood of our Lord 
Jesus Christ. The necessity of repentance towards God, 
and faith towards our Lord Jesus Christ. The absolute 
necessity of holiness of heart and rectitude of life to en- 
joy the favour and approbation of God. The doctrine of 
a future state of immortality. The doctrine of a righteous 
retribution, in which God will render to every man accord- 
ing to the deeds done in the body. .The baptism of belie- 
vers by immersion. And the open communion at the 
Lord's table of Christians of every denomination, having 
a good standing in their respective churches. 
N The principles upon which their churches were at first 
constituted, and upon which they still stand, are the fol- 
lowing : — The Scriptures are taken to be the only rule of 
faith and practice, each individual being at liberty to de- 
termine, for himself, in relation to these matters, what 
they enjoin. $To member is subject to the loss of church- 



CHRISTIAN CONNECTION. 209 

fellowship on account of his sincere and conscientious be- 
lief, so long as he manifestly lives a pious and devout life. 
No member is subject to discipline and church censure but 
for disorderly and immoral conduct. The name Christian 
to be adopted to the exclusion of all sectarian names, as 
the most appropriate designation of the body and its mem- 
bers. The only condition or test of admission as a mem- 
ber of a church, is a personal profession of the Christian 
religion, accompanied with satisfactory evidence of since- 
rity nd piety, and a determination to live according to the 
divine rule or the gospel of Christ. Each church is con- 
sidered an independent body, possessing exclusive author- 
ity to regulate and govern its own affairs. 

For the purpose of promoting the general interest and 
prosperity of the Connection by mutual efforts and joint 
counsels, associations were formed, denominated Confer- 
ences. Minister and churches represented by delegates, 
formed themselves in each state, into one or more confer- 
ences, called State Conferences, and delegates from these 
conferences formed the United States General Christian 
Conference. This General Conference has been given up. 
The Local or State Conferences are still continued, posses- 
sing, however, no authority or control over the independ- 
ence of the churches. In twenty of the United States, 
there are now (1833) thirty-two Conferences, one in Up- 
per Canada, and one in the province of New Brunswick. 
The number of their ministers is estimated at about 700 ; 
of churches 1000 ; of communicants from 75,000 to 100, 
000 ; and from 250 to 300,000 who entertain their views 
and attend upon their ministry. 

Several periodicals have been published under the pa- 
tronage of the Connection. 

Very few of their ministers are thoroughly educated 
men ; but they are generally well acquainted with the bi- 
ble, and many of them good, powerful preachers. All the 
important means by which pure Christianity may be ad- 
vanced, are fast gaining favour both in the ministry and 
the churches. 

Within the last few years, there has been a very rapid 



2 10 SANDEMANXANS. 

increase in their numbers ; and the prospects of the con- 
nection are regarded as most promising. 

SANDEMANIANS. 

So called from Mr. Robert Sandeman, a Scotchman, 
who published his sentiments in 1757. He afterwards 
came to America, and established societies at Boston, and 
other places in New England, and in Nova Scotia. 

This sect arose in Scotland about the year 1728, where 
it is distinguished at the present day by the name of Glass- 
ites, after its founder, Mr. John Glass, a minister of the 
established church. 

The Sandemanians consider that faith is neither more 
nor less than a simple assent to the divine testimony con- 
cerning Jesus Christ, delivered for the offences of men, 
and raised again for their justification, as recorded in the 
New Testament. They also maintain that the w ox A faith ^ 
or belief, is constantly used by the apostles to signify what 
is denoted by it in common discourse, viz., a persuasion of 
the truth of any proposition ; and that there is no differ- 
ence between believing any common testimony and be- 
lieving the apostolic testimony, except that which results 
from the testimony itself, and the divine authority on 
which it rests. 

They differ from other Christians in their weekly ad- 
ministration of the Lord's supper; their love-feasts, of 
which every member is not only allowed, but required, to 
partake, and which consist of their dining together at 
each other's houses in the interval between the morning 
and afternoon service ; their kiss of charity, used on this 
occasion, at the admission of a new member, and at other 
times, when they deem it necessary and proper ; their 
weekly collection, before the Lord's supper, for the sup- 
port of the poor, and defraying other expenses ; mutual 
exhortation; abstinence from blood and things strangled ; 
washing each other's feet, when, as a deed of mercy, it 
might be an expression ot love, the precept concerning 
which, as well as other precepts, thev understand literally; 



MLEITES. 211 

community of goods, so far as that every one is to con- 
sider all that he has in his possession and power liable to 
the calls of the poor and the church ; and the unlawful- 
ness of laying up treasures upon earth, by setting them 
apart for any distant, future, or uncertain use. They 
allow of public and private diversions, so far as they are 
not connected with circumstances really sinful ; but, ap- 
prehending a lot to be sacred, disapprove of lotteries, 
playing at cards, dice, _&c. 

They maintain a plurality of elders, pastors, or bishops, 
in each church, and the necessity of the presence of two 
elders in every act of discipline, and at the administration 
of the Lord's supper. 

In the choice of these elders, want of learning and en- 
gagement in trade are no sufficient objections, if qualified 
according to the instructions given to Timothy and Titus ; 
but second marriages disqualify for the office ; and they 
are ordained by prayer and fasting, imposition of hands, 
and giving the right hand of fellowship. 

In their discipline they are strict and severe, and think 
themselves obliged to separate from communion and wor- 
ship all such religious societies as appear to them not 
to profess the simple truth for their only ground of hope, 
and who do not walk in obedience to it. (See John 13 : 
14, 15; 16: 13. Acts 6: 7. Rom. 3: 27: 4: 4,5; 
16 : 16. 1 Cor. 16 : 20. 2 Cor. 4 : 13. 1 Pet. 1 : 22.) 

DALEITES, 

The followers of David Dale, a very industrious manu- 
facturer, a most benevolent Christian, and the humble pas- 
tor of an Independent congregation at Glasgow. At 
first, he formed a connection with the Glassites, in many 
of whose opinions he concurred, but was disgusted by 
their narrow and worldly spirit : he therefore separated 
from them, chiefly on the ground of preferring practical 
to speculative religion, and Christian charity to severity of 
church discipline. As he grew rich by industry, he devo- 
ted all his property to doing good, and ranks high among 



212 COME-OUTERS. 

the philanthropists of his age. He was founder of the 
celebrated institution of New Lanark, now under Mr. 
Robert Owen, his son-in-law. The Daleites now form 
the second class of Independents in Scotland* 

. 
COME-OUTERS. 

This is a term which has been applied to a considerable 
number of persons in various parts of the Northern 
States, principally in New England, who have recently 
come out of the various religious denominations with 
which they were connected ; — hence the name. They 
have not themselves assumed any distinctive name, not 
regarding themselves as a sect, as they have not formed, 
and do not contemplate forming, any religious organiza- 
tion. They have no creed, believing that every one should 
be left free to hold such opinions on religious subjects as 
he pleases, without being held accountable for the same to 
any human authority. 

Hence, as might be expected, they hold a diversity of 
opinions on many points of belief upon which agreement 
is considered essential by the generality of professing 
Christians. Amongst other subjects upon which they dif- 
fer is that of the authority of the Scriptures of the Old 
and the New Testaments, some among them holding the 
prevailing belief of their divine inspiration, whilst others 
regard them as mere human compositions, and subject 
them to the same rules of criticism as they do any other 
book, attaching to them no authority any further than they 
find evidence of their truth. They believe the common- 
ly-received opinion of the plenary inspiration of the wai- 
ters of those books to be unfounded, not claimed by the 
writers themselves, and therefore unscriptural, as well as 
unreasonable. 

Whilst, then, they believe the authors of the Gospels to 
have been fallible men, liable to err both in relation to 
matters of fact and opinion, they believe they find in their 
writings abundant evidence of their honesty. Therefore 
they consider their testimony satisfactory as regards the 



COME-OUTERS. 213 

main facts there stated of the life of Jelsus Christ, at least 
so far, that there can be no difficulty in deducing there- 
from the great principles of the religion which he taught. 
They all believe him to have been a divinely-inspired 
teacher, and his religion, therefore, to be a revelation of 
eternal truth. They regard him as the only authorized 
expositor of his own religion, and believe that to apply 
in practice its principles as promulgated by him, and as 
exemplified in his life, is all that is essential to constitute 
a Christian, according to his testimony, (Matt. 7 : 24,) — ■ 
" Whosoever heareth these sayings of mine, and doeth 
them, I will liken him unto a wise man which built his 
house upon a rock" &c. Hence they believe, that to 
make it essential to Christianity to assent to all the opin- 
ions expressed by certain men, good men though they 
were, who wrote either before or after his time, involves a 
denial of the words of Christ. They believe that, accord- 
ing to his teachings, true religion consists in purity of 
heart, holiness of life, and not in opinions ; that Chris- 
tianity, as it existed in the mind of Christ, is a life rather 
than a belief 

This class of persons agree in the opinion that he only 
is a Christian who has the spirit of Christ ; that all such 
as these are members of his church, and that it is com- 
posed of none others ; therefore that membership in the 
Christian church is not, and cannot, in the nature of things, 
be determined by any human authority. Hence they deem 
all attempts to render the church identical with any out- 
ward organizations as utterly futile, not warranted by 
Christ himself, and incompatible with its spiritual charac- 
ter. Having no organized society, they have no stations 
of authority or superiority, which they believe to be incon- 
sistent with the Christian idea, (Matt. 23 : 8,)—" But be 
not ye called Rabbi : for one is your Master, even Christ ; 
and all ye are brethren." (Matt. 20 : 25, 26,)—" Ye 
know that the princes of the Gentiles exercise dominion 
over them, and they that are great exercise authority upon 
them. But it shall not be so among you" 

A* might be inferred from the foregoing, they discard 



214 C0ME-0UTER& 

all outward ordinances as having no place in a spiritual 
religion, the design of which is to purify the hearty and 
the extent of whose influence is to be estimated by its 
legitimate effects in producing a life of practical right- 
eousness, and not by any mere arbitrary sign, which can- 
not be regarded as a certain indication of the degree of 
spiritual life, and must consequently be inefficient and un- 
necessary. 

Their views of worship correspond, as they believe, 
with the spiritual nature of the religion they profess. 
They believe that true Christian worship is independent of 
time and place ; that it has no connection with forms> and 
ceremonies, and external arrangements, any further than 
these are the exponents of a divine life ; that it spontane- 
ously arises from the pure in heart at all times and in all 
places : in short, they regard the terms Christian worship 
and Christian obedience as synonymous, believing that he 
gives the highest and only conclusive evidence of wor- 
shipping the Creator, who exhibits in his life the most per- 
fect obedience to his will. These views they consider in 
perfect harmony with the teachings of Jesus, particularly 
in his memorable conversation with the woman of Samaria. 

They also agree in the belief that the religion of Christ 
asserts the equality of all men before God ; that it con- 
fers upon no man, or class of men, a monopoly of Hea- 
ven's favours ; neither does it give to a portion of his chil- 
dren any means of knowing his will not common to the 
race. They believe the'laws of the soul are so plain that 
they may be easily comprehended by all who sincerely 
seek to know them, without the intervention of any human 
teacher or expounder. Hence they regard no teaching as 
authoritative but that of the Spirit of God, and reject all 
priesthoods but the universal priesthood which Christian- 
ity establishes. They believe that every one whose soul 
is imbued with a knowledge of the truth, is qualified to be 
its minister, and it becomes his duty and his pleasure, by 
his every word and action, to preach it to the world. It 
follows, then, that, as Christ prepares and appoints his own 
ministers, and as they receive their commissions only from 



C0ME-0UTERS. 215 

him, they are accountable to him alone for their exercise, 
and not to any human authority whatsoever. They there- 
fore reject all human ordinations, appointments, or control, 
or any designation by man of an order of men to preach 
the gospel, as invasions of his rightful prerogative. 

Amongst the prevailing sins, against which they feel 
bound to bear testimony, are slavery and war ; and it is 
alleged as the main reason why many of them have dis- 
connected themselves from the professedly Christian de- 
nominations to which they belonged, that those bodies 
gave their sanction to those anti-Christian practices. 
They believe slaveholding to be sinful under all circum- 
stances, and that, therefore, it should be immediately 
abandoned. They believe, not only that national wars 
are forbidden by Christianity, but that the taking of 
human life for any purpose, by governments or individ- 
uals, is incompatible with its spirit. A large proportion 
of them, also, consider all resort to punishment, as a pen- 
alty for crime, equally inconsistent with the law of love. 
Hence they deem it their duty to withhold their voluntary 
sanction or support from human governments, and all in- 
stitutions which claim the right to exercise pow^s which 
they thus regard as unlawful. 

In various places, these persons hold meetings on the 
first day of the week, which are conducted consistently 
with their views of Christian freedom and equality. It is 
understood that the object of thus meeting together, is to 
promote their spiritual welfare. For this purpose, they 
encourage a free interchange of sentiment on religious 
subjects, without any restraint or formality. They have 
no prescribed exercises, but every one is left free to utter 
his thoughts as he may feel inclined ; and even those who 
differ from them in opinion are not only at liberty, but are 
invited, to give expression to their thoughts. They be- 
lieve this to be the only mode of holding religious meet- 
ings consistent with the genius of their religion, and for 
an example of like gatherings they refer to those of the 
primitive Christians. 






216 



CHAPTER XIV. 

HUTCHINSONIANS MILLENARIANS MILLERITES FOLLOWERS 

OF JOANNA SOUTHCOTT WHIPPERS — WILKINSONIANS — MYS- 
TICS MORMONITES 

HUTCHINSONIANS. 

Hutchinsonians, the followers of John Hutchinson, born 
in Yorkshire, 1674, and who in the early part of life serv- 
ed the Duke of Somerset in the capacity of a steward. 
The Hebrew Scriptures, he says, comprise a perfect sys- 
tem of natural philosophy, theology, and religion. In op- 
position to Dr. Woodward's Natural History of the Earth, 
Mr. Hutchinson, in 1724, published the first part of his 
curious book, called Moses Principia. Its second part was 
presented to the public in 1727, which contains, as he 
apprehends, the principles of the Scripture philosophy, 
which are a plenum and the air. So high an opinion did 
he entertain of the Hebrew language, that he thought the 
Almighty must have employed it to communicate every 
species of knowledge, and that accordingly every species 
of knowledge is to be found in the Old Testament. Of 
his mode of philosophising, the following specimen is 
brought forward to the reader's attention : " The air (he 
supposes) exists in three conditions, fire, light, and spirit : 
the two latter are the finer and grosser parts of the air in 
motion ; from the earth to the sun, the air is finer and finer 
till it becomes pure light near the confines of the sun, and 
fire in the orb of the sun, or solar focus. From the earth 
towards the circumference of this system, in which he in- 
cludes the fixed stars, the air becomes grosser and grosser 
till it becomes stagnant, in which condition it is at the ut- 
most verge of this system, from whence (in his opinion) 
the expression of outer darkness, and blackness of darkness, 
used in the New r Testament, seems to be taken*" 



MILLENAJtIANS. 217 

The followers of Mr Hutchinson are numerous, and 
number among others the Rev. Mr. Romaine, Lord Duncan 
Forbes, of Cullpden, and the late Dr. Home, Bishop of Nor- 
wich, who published an abstract of Mr. Hutchinson's wri- 
tings. See also the preface to Bishop Home's Life, second 
edition, by William Jones. They have never formed them- 
selves into any distinct church or society. 

MILLENARIANS. 

The Millenarians are those who believe that Christ will 
reign personally on earth for. a thousand years ; and their 
name, taken from the Latin, mille, a thousand, has a di- 
rect allusion to the duration of this spiritual empire. The 
doctrine of ihe millennium, or a future paradisaical state 
of the earth, is not of christian, but of Jewish origin. The 
tradition is attributed to Elijah, which fixes the duration of 
the world in its present imperfect condition to six thousand 
years, and announces the approach of a sabbath of a thou- 
sand years of universal peace and plenty, to be ushered in 
by the glorious advent of the Messiah ! This idea may 
be traced in the epistle of Barnabas, and in the opinions 
of Papias, who knew of no written testimony in its behalf. 
It was adopted by the author of the Revelations, by Jus- 
tin Martyr, by Irenseus, and by a long succession of the fa- 
thers. As the theory is animating and consolatory, and 
when divested of cabalistic numbers and allegorical deco- 
rations, probable even in the eye of philosophy, it will, 
no doubt, always retain a number of adherents. 

But as the Millennium has for these few years past 
attracted the attention of the public, we shall enter into a 
short detail respecting it : — 

Mr. Joseph Mede, Dr. Gill, Bishop Newton, and Mr. 
Winchester, contend for the personal reign of Christ on 
earth. To use that prelate's own words, in his Disserta- 
tions on the Prophecies : — " When these great events shall 
come to pass, of which we collect from the prophecies, 
this is to be the proper order :— the Protestant witnesses 
shall be greatly exalted, and the 1260 years of their 

Fl 



218 MILLENARIES. 

prophesying in sackcloth, and of the tyranny of the beast, 
shall end together ; the conversion and restoration of the 
Jews succeed ; then follows the ruin of the Othman Em- 
pire ; and then the total destruction of Rome and Anti- 
christ. When these great events, I say, shall come to 
pass, then shall the kingdom of Christ commence, or the 
reign of the saints upon earth. So Daniel expressly informs 
ns, that the kingdom of Christ and the saints will be raised 
upon the ruins of the kingdom of Antichrist, vii. 26, 27 : — 
c But the judgment shall sit, and they shall take away his 
dominion, to consume and destroy it unto the end : and the 
kingdom and dominion, and the greatness of the kingdom 
under the whole heaven, shall be given to the saints of 
the Most High, whose kingdom is an everlasting kingdom, 
and all dominions shall serve and obey him. 5 So, likewise, 
St. John saith, that, upon the final destruction of the beast 
and the false prophet, Rev. xx., Satan is bound for a thou- 
sand years ; and I saw thrones and they sat on them, and 
judgment was given unto them \ and I saw the souls of 
them that were beheaded for the witness of Jesus Christ 
and for the word of God ; which had not worshipped the 
beast, neither his image ; neither had received his mark 
upon their foreheads or in his hands ; and they lived and 
reigned with Christ a thousand years. But the rest of the 
dead lived not again till the thousand years were finished. 
This is the first resurrection. It is, 1 conceive, to these 
great events, the fall of Antichrist, the re-establishment of 
the Jews, and the beginning of the glorious Millennium, 
that the three different dates, in Daniel, of 1,260 years, 
1,290 years, and 1,335 years, are to be referred. And as 
Daniel saith, xii. 12 : — ' Blessed is he that waiteth and 
cometh to the thousand three hundred five and thirty days.' 
So St. John saith, Rev. xx. 6 : — ' Blessed and holy is he 
that hath part in the first resurrection.' Blessed and hap- 
py indeed will be this period : and it is very observable, 
that the martyrs and confessors of Jesus, in Papist as well 
as Pagan times, will be raised to partake of this felicity. 
Then shall all those gracious promises in the old Testa- 
ment be fulfilled — of the amplitude and extent, of the 



MILLENARIANS. 219 

peace and prosperity, of the glory and happiness of the - 
church in the latter days. Then, in the full sense of the 
words, Rev. xi. 15 : — Shall ' the kingdoms of this world 
become the kingdoms of our Lord, and of his Christ ; and 
he shall reign for ever and ever. 5 According to tradition,* 
these thousand years of the reign of Christ and the saints, 
will be the seventh Millenary of the world : for as God 
created the world in six days, and rested on the seventh ; 
so the world, it is argued, will continue six thousand years, 
and the seventh thousand years will be the great Sab- 
batism, or holy rest to the people of God. c One day 
(2 Peter iii, 8) is with the Lord as a thousand years, and a 
thousand years as one day.' According to tradition, too, 
these thousand years of the reign of Christ and the saints, 
are the great day of judgment, in the morning or beginning 
whereof, shall be the coming of Christ in flaming fire, and 
the particular judgment of Antichrist and the first resur- 
rection ; and in the evening or conclusion whereof, shall 
be the General Resurrection of the dead, small and great ; 
and they shall be judged, every man according to their 
works." f 

This is a just representation of the Millennium, accord- 
ing to the common opinion entertained of it, that Christ 
will reign personally on earth during the period of one 
thousand years ! But Dr. Whitby, in a Dissertation on the 
subject ; Dr. Priestley in his Institutes of Religion ; and 
the author of the Illustration of Prophecy, contend against 
the literal interpretation of the Millenium, both as to its 
nature and duration. On such a topic, however, we can- 



* See Burnet's Theory. 

f Mr. Winchester, in his Lectures on the Prophecies, freely indulges 
his imagination on this curious subject. He suggests, that the large 
rivers in America are all on the eastern side, that the Jews may waft 
themselves the more easily down to the Atlantic, and then across that 
vast ocean to the Holy Land ; that Clmst will appear at the equinoxes 
(either March or September), when the days and nights are equal all 
over the globe; and finally, that the body of Christ will be luminous, 
and being suspended in the air over the equator for twenty-four hours, 
will be seen with circumstances of peculiar glory, from pole to pole, by 
all the inhabitants of the world ! 

f2 



220 MILLERITES. 

not suggest our opinions with too great a degree of mod- 

est y- 

Dr. Priestley, entertaining an exalted idea of the advan- 
tages to which our nature may be destined, treats the 
limitation of the duration of the world to seven thousand 
years as a Rabbinical fable ; and intimates that the thou- 
sand years may be interpreted prophetically : then every 
day would signify a year, and the Millennium would last 
for three hundred and sixty-five thousand years ! Agairr 
he supposes that there will be no resurrection of any indi- 
viduals till the general resurrection ; and that the Millen- 
nium implies only the revival of religion. 

MILLERITES. 

The following letter from the Rev. William Miller to 
the Rev. Joshua V. Himes, contains a synopsis of Mr. 
Miller's views on the subject of the second advent of 
Christ : 

Rev. J. V. Himes : 

" My dear brother : — You have requested a synop- 
sis of my views of the Christian faith. The following 
sketch will give you some idea of the religious opinions I 
have formed, by a careful study of the word of God : — 

" I believe all men, coming to years of discretion, do 
and will disobey God ; and this is, in some measure, owing 
to corrupted nature by the sin of our parent. I believe 
God will not condemn us for any pollution in our father ; 
but the soul that sinneth shall die. All pollution of which 
we may be partakers from the sins of our ancestors, in 
which we could have no agency, can and will be washed 
away in the blood and sacrifice of Jesus Christ, without 
our agency. But all sins committed by us as rational, in- 
telligent agents, can only be cleansed by the blood of Je- 
sus Christ, through our repentance and faith. I believe 
in the salvation of all men who receive the grace of God 
by repentance and faith in the mediation of Jesus Christ. 
I believe in the condemnation of all men who reject the 
gospel and mediation of Christ, and thereby lose the effi 



MILLERITES. 221 

fcacy of the blood and righteousness of our Redeemer, as 

{^offered to us in the gospel. I believe in practical god- 
iness, as commanded us in the Scriptures, (which are our 
only rule of faith and practice,) and that they only will be 
entitled to heaven and future blessedness, who obey and 
keep the commandments of God, as given us in the bible, 
which is the word of God. I believe in God, the Father 
of our Lord Jesus Christ, who is a Spirit, omnipresent, 
omniscient, having all power, Creator, Preserver, and 
self-existent. As being holy, just, and beneficent, I be- 
lieve in Jesus Christ, the Son of God, having a body in 
fashion and form like man, divine in his nature, human in 
his person, god-like in his character and power. He is a 
Saviour for sinners, a Priest to God, a Mediator between 
God and man, and King in Zion. He will be all to his 
people, God with us forever. The spirit of the Most High 
is in him, the power of the Most High is given him, the 
people of the Most High are purchased by him, the glory 
of the Most High shall be with him, and the kingdom of 
the Most High is his on earth. 

" I believe the Bible is the revealed will of God to man, 
and all therein is necessary to be understood by Chris- 
tians in the several ages and circumstances to w r hich they 
may refer ; — for instance, what maybe understood to-day, 
might not have been necessary to have been understood a 
thousand years ago ; for its object is to reveal things new 
and old, that the man of God may be thoroughly furnish- 
ed for, and perfected in, every good word and work, for 
the age in w r hich he lives. I believe it is revealed in the 
best possible manner for all people, in every age and un- 
der every circumstance, to understand, and that it is to be 
understood as literal as it can be and make good sense ; 
and that in every case where the language is figurative, 
we must let the Bible explain its own figures. We are in 
no case allowed to speculate on the Scriptures, and sup- 
pose things which are not clearly expressed, nor reject 
things which are plainly taught. 1 believe all of the 
prophecies are revealed to try our faith, and to give us 
hope, without which we could have no reasonable hope. I 

f3 



222 MILLERITES. 

believe that the Scriptures do reveal unto us, in plain lan- 
guage, that Jesus Christ will appear again on this earth ; 
that he will come in the glory of God, in the clouds of 
heaven, with all his saints and angels ; that he will raise 
the dead bodies of all his saints who have slept, change 
the bodies of all that are alive on the earth that are his, 
and both these living and raised saints will be caught up 
to meet the Lord in the air. There the saints w T ill be 
judged and presented to the father, without spot or wrin- 
kle. Then the gospel kingdom will be given up to God 
the Father. Then will the Father give the bride to the 
Son Jesus Christ ; and when the marriage takes place, 
the church will become the ' New Jerusalem,' the 'belov- 
ed city.' And while this is being done in the air, the earth 
will be cleansed by fire, the elements will melt with fer- 
vent heat, the works of men will be destroyed, the bodies 
of the wicked will be burned to ashes, the devil and all 
evil spririts, with the souls and spirits of those who have 
rejected the gospel, will be banished from the earth, shut 
up in the pit or place prepared for the devil and his an- 
gels, and will not be permitted to visit the earth again un- 
til a thousand years. This is the first resurrection, and 
first judgment. Then Christ and his people will come 
down from the heavens, or middle air, and live with his 
saints on the new earth in a new heaven, or dispensation, 
forever, even for ever and ever. This., will be the restitu- 
tion of the right owners to the earth. 

" Then will the promise of God to his Son be accom- 
plished — ' I will give him the heathen for his inheritance, 
and the utmost parts of the earth for his possession.' 
Then c the whole earth shall be full of his glory.' And 
then will the holy people take possession of their joint 
heirship with Christ, and his promise be verified, ' The 
meek shall inherit the earth,' and the kingdom of God 
will have come, and c his will be done in earth as in hea- 
ven.' After a thousand years shall have passed away, 
the saints will all be gathered and encamped in the be- 
loved city. The sea, death and hell, will give up their 
dead, which will rise up on the breadths of the earth, out 



MILLEUITES. ' 223 

of the city, a great company like the sand of the sea-shore. 
The devil will be let loose, to go out and deceive this wick- 
ed host. He will tell them of a battle against the saints, 
the beloved city ; he will gather them in the battle around 
ihe camp of the saints. But there is no battle ; the devil 
has deceived them. The saints will judge them ; the jus- 
tice of God will drive them from the earth into the lake of 
fire and brimstone, where they will be tormented day and 
night, forever and ever. ' This is the second death.' Af- 
ter the second resurrection, second judgment, the right- 
eous will then possess the earth forever. 

" I understand that the judgment day will be a thou* 
sand years long. The righteous are raised and judged in 
the commencement of that day, the wicked in the end of 
that day. I believe that the saints will be raised and 
judged about the year 1843, according to Moses' Prophe- 
cy, Lev. ch. 26 ; Ezek. ch. 39 ; Daniel, ch. 2, 7, 8—12 ; 
Hos. 5 : 1 — 3 ; Rev., the whole book ; and many other 
prophets have spoken of these things. Time will soon tell 
if I am right, and soon he that is righteous will be right- 
eous still, and he that is filthy will be filthy still. I do 
most solemnly entreat mankind to make their peace with 
God, be ready for these things. ' The end of all things is 
at hand.' I do ask my brethren in the gospel ministry to 
consider well what they say before they oppose these 
things. Say not in your hearts, ' My lord delay eth his 
coming.' Let all do as they would wish they had if it 
does come, and none will say they have not done right if 
it does not come. I believe it w T ill come ; but if it should 
not come, then I will wait and look until it does come. 
Yet I must pray, I Gome Lord Jesus, come quickly.' 

" This is a synopsis of my views. I give it as a matter 
of faith. I know of no scripture to contradict any view 
given in the above sketch. Men's theories may oppose. 
The ancients believed in a temporal and personal reign 
of Christ on earth. The moderns believe in a temporal, 
spiritual reign, as a millennium. Both views are wrong; 
both are too gross and carnal. I believe in a glorious, 
immortal, and personal reign of Jesus Christ, with all his 

f4 



224 FOLLOWERS OF JOANNA SOUTHCOTT. 

people, on the purified earth forever. I believe the mil* 
lermium is between the two resurrections and two judg- 
ments, the righteous and the wicked, the just and the un- 
just. I hope the dear friends of Christ will lay by all pre- 
judice, and look at and examine these three views by the 
only rule and standard, the Bible. 

"William Miller." 
The followers of Mr. Miller have much decreased with- 
in the last year, and appear to be daily decreasing in num- 
ber. 

FOLLOWERS OF JOANNA SOUTHCOTT. 

" The mission of this prophetess," says one of her fol- 
lowers, " commenced in the year 1792, and the number of 
people who have joined with her from that period to the 
present time, as believing her to be divinely inspired, is 
considerable. It is asserted that she is the instrument un- 
der the direction of Christ, to announce the establishment 
of his kingdom on earth, as a fulfillment of the promises in 
the Scriptures, and of that prayer which he himself gave 
to his followers ; and more particularly of the promise 
made to the woman in the fall, through which the human 
race is to be redeemed from all the effects of it in the end* 
We are taught by the communication of the Spirit of 
Truth to her, that the seven days of the Creation were 
types of the two periods in which the reign of Satan and 
of Christ are to be proved and contrasted ; Satan was 
conditionally to have his reign tried for six thousand years, 
shadowed by the six days in which the Lord worked, as 
his spirit has striven with man while under the powers of 
darkness; but Satan's reign is to be shortened, for the 
sake of the elect, as declared in the gospel ; and Satan is 
to have a further trial at the expiration of the thousand 
years, for a time equal to the number of days shortened. 

" At the close of the seven thousand years the Day of 
Judgment is to take place, and then the whole human 
race will collectively bring forward the testimony of the 
evil they have suffered under the reign of Satan, and of 



FOLLOWERS OF JOANNA SOUTHCOTT 225 

the good they have enjoyed under the spiritual reign of 
Christ. These two testimonies will be evidence before 
the w^hole creation of God, that the pride of Satan was 
the cause of his rebellion in heaven, and that he w r as the 
root of evil upon earth : and, consequently, when those 
two great proofs have been brought forward, that part o£ 
the human race that has fallen under his power to be tor- 
mented by being in the society of Satan and his angels, 
will revolt from him in that great day, will mourn that 
they have been deluded, w T ill repent, and the Saviour of 
all will hold out his hand to them in mercy ; and will then 
prepare a new earth for them to work righteousness, and 
prepare them ultimately to join his saints, who have fought 
the good fight in this world, while under the reign of Sa- 
tan. 

" The mission of Joanna is to be accomplished by a 
perfect obedience to the spirit that directs her, and so to 
be made to claim the promise of ■ bruising the head of the 
serpent ;' and w T hich promise was made to the woman on 
her casting the blame upon Satan, whom-she unwittingly 
obeyed, and thus man became dead to the knowledge of 
the good ; and so he blamed his Creator for giving him 
the woman, who was pronounced his helpmate for good. 
To fulfil the attribute of justice, Christ took upon himself 
that blame, and assumed his humanity to suffer on the 
cross for it, that he might justly bring the cross upon Sa- 
tan, and rid him from the earth, and then complete the 
creation of man, so as to be after his own image. It is 
declared that the 6 seed of the woman' are those who in 
faith shall join w T ith her in claiming the promise made in 
the fall ; and they are to subscribe with their hands unto 
the Lord, that they do thus join with her, praying for the 
destruction of the powers of darkness, and for the estab- 
lishment of the kingdom of Christ. Those who thus come 
forward in this spiritual war, are to have the seal of the 
Lord's protection, and if they remain faithful soldiers, 
death and hell shall not have power over them ; and these 
are to make up the sealed number of one hundred and 
forty-four thousand to stand with the Lamb on Mount 

f5 



226 FOLLOWERS OF JOANNA SOUTHCOTT. 

Sion ! The fall of Satan's kingdom will be a second de- 
luge over the earth ; so that from his having brought the 
human race under his power, a great part of them will fall 
with him ; for the Lord will pluck out of his kingdom all 
that offend and do wickedly. The voice which announces 
the coming of the Messiah is accompanied with judgments, 
and the nations must be shaken and brought low before 
they will lay these things to heart. When all these things 
are accomplished, then the desire of nations will come in 
glory, so that c every eye shall see him/ and he will give 
his kingdom to his saints ! 

" It is represented that in the Bible is recorded every 
event by which the Deity will work the ultimate happiness 
of the human race ; but that the great plan is, for the most 
part, represented by types and shadows, and otherwise so 
wrapped up in mysteries as to be inscrutable to human 
wisdom. As the Lord pronounced that man should be- 
come dead to knowledge, if he ate the forbidden fruit, so 
the Lord must prove his words true. He, therefore, se- 
lected a peculiar people, as depositaries of the records of 
that knowledge ; and he appeared among them, and they 
proved themselves dead to every knowledge of him by 
crucifying him. He will in like manner put c the wild 
olive' to the same test ; and the result will be, that he will 
be now crucified in the spirit ! 

" The mission of Joanna began in 1792, at which time 
she had prophecies given her, showing how the whole 
was to be accomplished. Among other things, the Lord 
said he should visit the surrounding nations with various 
calamities for fifteen years, as a warning to this land ; and 
that then he should bring about events here which should 
more clearly manifest the truth of her mission, by judg- 
ment and otherwise ; so that this should be the happy na- 
tion to be the first redeemed from its troubles, and the in- 
strument for awakening the rest of the w r orld to a sense of 
what is coming upon all, and for destroying the beast, and 
those who worship his image !" 

Such is the account of the opinions of Joanna Southcott 
But Joanna Southcott, in her last production, dated March 
10, 1814, made this declaration respecting herself: 



FOLLOWERS OF JOANNA SOUTHCOTT. 227 



a 



I am now answered, that impostors will arise, saying, 
that they are the Women, and they might succeed in de- 
ceiving, if the Lord had not worked a way to prevent 
them by the three signs I am now ordered to put in print. 
Therefore, to prevent all imposition that may be attempted, 
I here give notice, not to receive any person who may 
come in the name of Joanna Southcott, unless they can 
prove, that they stand on the will of the late James Cous- 
ins, and can produce the probate of his will ; (he died 
Nov.17, 1812). I am, likewise, ordered to print the reg- 
ister of my age — ' Joanna, daughter of William and Han- 
nah Southcott, baptised the 6th day of June 1750, as ap- 
pears by the Register of baptisms of Ottery, St. Mary's 
Parish, Devon. I was born in April, but do not know 
the day of the month.' Another sign I am ordered to 
mention : There have been many impostors who have 
gone about in London, from whose scandalous conduct, 
and calling themselves Joanna Southcott, much mischief 
has been caused to my friends, and being misrepresented 
in various ways, I was inclined to have my likeness taken, 
in order to expose these false misrepresentations, when I 
should be no more. I w 7 as answered — f It was the will of 
the Lord that it should be done V Mr. Sharp took my 
likeness and engraved it. In it I had the Bible placed 
before me, as opened by me promiscuously at the two last 
chapters of Isaiah." 

Joanna died of a protracted illness, Dec. 27th, 1814. It 
was given out that she was to be the mother of a Second 
Shiloh. Presents were accordingly made her for the Babe, 
especially a superb cradle, with a Hebrew inscription in 
poetry ! But she expired, and no child appeared on the 
occasion. A stone placed over her remains has this mys- 
tic incription : 

While through all thy wondrous days 
Heaven and earth enraptured gaze, 
While vain sages think they know 
Secrets thou alone canst show, 
Time alone will tell what hour 
Thou'lt appear in greater power I 

f6 



228 WILKINSONIANS. 

This article shall be closed with a specimen of Joanna 
Southcott's poetry, with which her numerous pamphlets 
abound : 

" And now the knowledge it is in her hand, 
By such writings as we cannot command, 
And sealed from us, what shortly will appear, 
And what all nations are to hope and fear; 
And all our Bibles we see open wide, 
And now in Adam we see how we died, 
And so in Christ we now are made alive ! 
For in the woman we died all at first, 
And in the woman now we're brought to Christ; 
That as in Adam — Man is pronounced dead, 
So now in Christ we see our living head !** 

The death of this infatuated woman did not annihilate 
the sect. Her followers yet exist in various parts of 
England. 

WHIPPERS. 

This denomination sprang up in Italy, in the thirteenth 
century, and was thence propagated through almost all the 
countries of Europe. The society that embraced this new 
discipline, ran in multitudes, composed of persons of both 
sexes, and all ranks and ages, through the public streets, 
with whips in their hands, lashing their naked bodies with 
the most astonishing severity, with a view to obtain the 
divine mercy for themselves and others, by their voluntary 
mortification and penance. This sect made their appear- 
ance anew in the fourteenth century, and taught, among 
other things, that flagellation w T as of equal virtue with 
baptism and other sacraments ; that the forgiveness of all 
sins was to be obtained by it from God, without the merit 
of Jesus Christ ; that the old law of Christ was soon to be 
abolished, and that a new law, enjoining the baptism of 
blood, to be administered by whipping, was to be substitu- 
ted in its place. 

A new denomination of Whippers arose in the fifteenth 
century, who rejected the sacraments and every branch of 
external worship, and placed their only hopes of salvation 
in faith and flagellation. 



MYSTICS. 229 



WILKINSONIANS, 

The followers of Jemima Wilkinson, who w T as born in 
Cumberland, R. L In 1776, she asserted that she w T as 
taken sick, and actually died, and that her soul went to 
heaven. Soon after, her body was reanimated with the 
spirit and power of Christ, upon w T hich she set up as a 
public teacher, and declared she had an immediate revela* 
tion for all she delivered, and was arrived to a state of ab- 
solute perfection. It is also said she pretended to foretell 
future events, to discern the secrets of the heart, and to 
have the power of healing diseases; and if any person 
w r ho had made application to her was not healed, she at- 
tributed it to his want of faith. She asserted that those 
who refused to believe these exalted things concerning 
her, will be in the state of the unbelieving Jews, who re- 
jected the counsel of God against themselves ; and she 
told her hearers that was the eleventh hour, and the last 
call of mercy that ever should be granted them ; for she 
heard an inquiry in heaven, saying, " Who will go and 
preach to a dying world ?" or words to that import ; and 
she said she answered, "Here am I— send me;" and that 
she left the realms of light and glory, and the company of 
the heavenly host, who are continually praising and wor- 
shipping God, in order to descend upon earth, and pass 
through many sufferings and trials for the happiness of 
mankind. She assumed the title of the universal friend 
of mankind. 

Jemima made some converts in Rhode Island and New 
York, and died in 1819. She is said to have been a very 
beautiful, but artful woman. 

MYSTICS. 

This denomination derived their name from their main- 
taining, that the scriptures have a mystic and hidden 
sense, which must be sought after, in order to understand 
their true import. They derived their origin from Diony- 



230 MYSTICS. 

sius, the Areopagite, who was converted to Christianity, 
in the first century, by the preaching of St. Paul at 
Athens. To support this idea, they attributed to this 
great man various treatises, which are generally ascribed 
to writers who lived at a later period, particularly to a 
famous Grecian Mystic, who, it is said, wrote under the 
protection of the venerable name of Dionysius, the 
Areopagite. 

This denomination appeared in the third century ; and 
increased in the fourth. In the fifth century, they gained 
ground in the eastern provinces. In the year eight hun- 
dred and twenty-four, the supposed works of Dionysius 
kindled the flame of Mysticism in the western provinces. 
In the twelfth century, they took the lead in their method 
of expounding the scriptures. In the thirteenth century, 
they were the most formidable antagonists of the school- 
men ; and towards the close of the fourteenth century, 
they resided, and propagated their sentiments, in almost 
every part of Europe. In the fifteenth and sixteenth cen- 
turies, many persons of distinguished merit embraced their 
tenets. In the seventeenth century, the radical principle 
of Mysticism was adopted by the Behemists, Bourignon- 
ists, and Quietists. 

The ancient Mystics were distinguished by their pro- 
fessing pure, sublime, and perfect devotion, with an entire 
disinterested love of God, and by their aspiring to a state 
of passive contemplation. 

The first suggestions of these sentiments have been sup- 
posed to proceed from the known doctrine of the Platonic 
school, which was adopted by Origen and his disciples, 
that the divine nature was diffused through all human 
souls, or, in other words, that the faculty of reason, from 
which proceeds the health and vigour of the mind, was an 
emanation from God into the human soul, and compre- 
hended in it the principles and elements of all truth, hu- 
man and divine. 

They denied that men could, by labour or study, excite 
this celestial flame in their breasts. Therefore, they dis- 
approved highly of the attempts of those, who, by defini- 



MYSTICS. 231 

tions, abstract theorems, and profound speculations, endea- 
voured to form distinct notions of truth, and to discover its 
hidden nature. On the contrary, they maintained, that 
silence, tranquillity, repose, and solitude, accompanied 
with such acts of mortification as might tend to attenuate 
and exhaust the body, were the means, by which the hid- 
den and internal word was excited to produce its latent 
virtues, and to instruct men in the knowledge of divine 
things. For thus they reasoned : 

They, who behold, with a noble contempt, all human 
affairs, who turn away their eyes from terrestrial vanities, 
and shut all the avenues of the outward senses against the 
contagious influence of an outward world, must necessa- 
rily return to God, when the spirit is thus disengaged from 
the impediments which prevent this happy union : And 
in this blessed frame, they not only enjoy inexpressible 
raptures from their communion with the Supreme Being, 
but also are invested with the inestimable privilege of con- 
templating truth undisguised, in its native purity, while 
others behold it in a vitiated and delusive form. 

The apostle tells us, that The Spirit makes intercession 
for us, &c. Now, if the Spirit prays in us, we must re- 
sign ourselves to its motions, and be swayed and guided by 
its impulses, by remaining in a state of mere inaction. 

As the late Rev. William Law, who was born in 1687, 
makes a distinguished figure among the modern Mystics, 
a brief account of the outlines of his system, may, per- 
haps, be entertaining to some readers. 

He supposed, that the material world w T as the very re- 
gion, which originally belonged to the fallen angels. At 
length, the light and spirit of God entered into the chaos, 
and turned the argels' ruined kingdom into a paradise on 
earth. God then created man, and placed him there. 
He was made in the image of the Triune God, a living 
mirror of the divine nature, formed to enjoy communion 
with Father, Son, and Holy Ghost, and live on earth, as 
the angels do in heaven. He was endowed with immor- 
tality ; so that the elements of this outward world could 
not have any power of acting on his body. But, by his 



232 MORMONITES. 

fall, he changed the light, life, and spirit of God, for the 
light, life, and spirit of the world. He died, the very day 
of his transgression, to all the influences and operations of 
the spirit of God upon him, as we die to the influences of 
this world, when the soul leaves the body : And all the 
influences and operations of the elements of this life were 
open in him, as they are in any animal, at its birth into 
this world. He became an earthly creature, subject to the 
dominion of this outward w T orld ; and stood only in the 
highest mark of animals. 

But the goodness of God would not leave man in this 
condition. Redemption from it was immediately granted ; 
and the bruiser of the serpent brought the life, light, and 
spirit of heaven, once more into the human nature. All 
men, in consequence of the redemption of Christ, have in 
them the first spark, or seed, of the divine life, as a 
treasure hidden in the centre of our souls, to bring forth, 
by degrees, a new birth of that life, which was lost in 
paradise. No son of Adam can be lost, only by turning 
away from the SaViour within him. The only religion, 
which can save us, must be that, which can raise the 
light, life, and spirit of God, in our souls. Nothing can 
enter into the vegetable kingdom, till it has the vegetable 
life in it ; or be a member of the animal kingdom, till it 
has the animal life. Thus all nature joins with the gos- 
pel in affirming, that no man can enter into the kingdom 
of heaven, till the heavenly life is born in him. Nothing 
can be our righteousness or recovery, but the divine nature 
of Jesus Christ derived to our souls. 

The arguments, which are brought in defence of this 
system, cannot easily be abridged in such a manner, as to 
render them intelligible. Those who are fond of mysti- 
cal writings, are referred to the w r orks of this ingenious 
author. 

MORMONITES, OR L AT TER-D A Y SAINTS 

The Book of Mormon, which may be said to be at the 
foundation of Mormonism, was first published in the year 



MORMONITES. 233 

1830. Since that period, its believers and advocates have 
zealously propagated its doctrines. Through every state 
in the Union, and in Canada, they have disseminated its 
principles. They have crossed the ocean, and, in Eng- 
land, if their own accounts may be credited, have made 
thousands of converts ; and recently some of their mission- 
aries have even been sent to Palestine. 

The Book of Mormon purports to be the record, or his- 
tory, of a certain people, who inhabited America previ- 
ous to its discovery by Columbus. This people, accord- 
ing to it, were the descendants of one Lehi, who crossed 
the ocean, from the eastern continent, to this. Their his- 
tory and records, containing prophecies and revelations, 
were engraven, by the command of God, on small 
plates, and deposited in the hill Comora, which appears 
to be situated in Western New York. Thus w 7 as pre- 
served an account of this race, (together with their reli- 
gious creed,) up to the period w 7 hen the descendants of 
Laman, Lemuel and Sam, who were the three eldest sons 
of Lehi, arose and destroyed the descendants of Nephi, 
who w T as the youngest son. From this period, the de- 
scendants of the eldest sons ( dwindled in unbelief/ and 
' became a dark, loathsome and filthy people. 5 The last 
mentioned are our present Indians. 

The plates above mentioned remained in their deposi- 
tory until about the year 1825, when, as the Mormons say, 
they w T ere found by Joseph Smith, Jr., w-ho was directed 
in the discovery by the Angel of the Lord. On these 
plates were certain hieroglyphics, said to be of the Egyp- 
tian character, which Smith, by the direction of God, be- 
ing instructed by inspiration as to their meaning, proceed- 
ed to translate. The following is Smith's own account 
of the mode in wdiich these plates came into his pos- 
session. It is contained in a letter dated March 1, 1842 : 

" On the evening of the 21st of September, A.D. 1823, 
while I was praying unto God, and endeavouring to exer- 
cise faith in the precious promises of Scripture, on a sud- 
den a light like that of day, only of a far purer and more 
glorious appearance and brightness, burst into the room ; 



234 MORMONITES. 

indeed, the first sight was as though the house was filled 
with consuming fire; the appearance produced a shock 
that affected the whole body. In a moment, a personage 
stood before me surrounded with a glory yet greater than 
that with which I was already surrounded. This messen- 
ger proclaimed himself to be an angel of God, sent to bring 
the joyful tidings, that the covenant which God made with 
ancient Israel was at hand to be fulfilled ; that the prep- 
aratory work for the second coming of the Messiah was 
speedily to commence ; that the time was at hand for the 
gospel in all its fulness, to be preached, in power, unto all 
nations, that a people might be prepared for the millen- 
nial reign. 

" I was also informed concerning the aboriginal inhab- 
itants of this country, and shown who they were, and 
from whence they came ; a brief sketch of their origin, 
progress, civilization, laws, governments, of their right- 
eousness and iniquity, and the blessings of God being 
finally withdrawn from them as a people, was made known 
unto me. I was also told where there were deposited, 
some plates, on which was engraven an abridgment of 
the records of the ancient prophets that had existed on this 
continent. The angel appeared to me three times the 
same night, and unfolded the same things. After having 
received many visits from the angels of God, unfolding 
the majesty and glory of the events that should transpire 
in the last days, on the morning of the 22d September, 
A.D. 1827, the angel of the Lord delivered the records in- 
to my hands. 

" These records were engraven on plates which had 
the appearance of Gold ; each plate was six inches wide 
and eight inches long, and not quite so thick as common 
tin. They were filled with engravings, in Egyptian cha- 
racters, and bound together in a volume, as the leaves of 
a book, with three rings running through the whole. The 
volume was something near six inches in thickness, a 
part of w T hich was sealed. The characters on the unseal- 
. ed part w T ere small, and beautifully engraved. The whole 
book exhibited many marks of antiquity in its construe- 



MORMONITES. 235 

tion, and much skill in the art of engraving. With the 
record was found a curious instrument, which the ancients 
called ' Urim and Thummim/ which consisted of two 
transparent stones set in the rim of a bow fastened to a 
breast-plate. 

" Through the medium of the Urim and. Thummim I trans- 
lated the record, by the gift and power of God. 

" In this important and interesting book the history oi 
ancient America is unfolded, from its first settlement by 
a colony that came from the tower of Babel, at the con- 
fusion of languages, to the beginning of the fifth century 
of the Christian era. We are informed by these records 
that America in ancient times, has been inhabited by two 
distinct races of people. The first were called Jaredites, 
and came directly from the tow T er of Babel. The second 
race came directly from the city of Jerusalem, about six 
hundred years before Christ. They w T ere principally Is- 
raelites, of the descendants of Joseph. The Jaredites 
were destroyed about the time that the Israelites came 
from Jerusalem, who succeeded them in the inheritance of 
the country. The principal nation of the second race fell 
in battle towards the close of the fourth century. The 
remnant are the Indians that now inhabit this country. 
This book also tells us that our Saviour made his appear- 
ance upon this continent after his resurrection, that he 
planted the gospel here in all its fulness, and richness, and 
power, and blessing; that they had apostles, prophets, 
pastors, teachers, and evangelists; the same order, the 
same priesthood, the same ordinances, gifts, powers, and 
blessings, as were enjoyed on the eastern continent ; that 
the people were cut off in consequence of their transgres- 
sions ; that the last of their prophets who existed among 
them w T as commanded to write an abridgment of their 
prophecies, history, &c, and to hide it up in the earth, 
and that it should come forth, and be united with the Bi- 
ble, for the accomplishment of the purposes of God in the 
last days. For a more particular account, I w T ould refer 
to the Book of Mormon, which can be purchased at Nau- 
voo, or from any of our travelling elders. 



236 MORMONITES. 

" As soon as the news of this discovery was made known, 
false reports, misrepresentation, and slander, flew, as on 
the wings of the wind, in every direction ; the house was 
frequently beset by mobs and evil-designing persons ; sev- 
eral times I was shot at, and very narrowly escaped, and 
every device was made use of to get the plates from me ; 
but the power and blessing of God attended me, and sev- 
eral began to believe my testimony. 

" On the 6th of April, 1830, the ' Church of Jesus 
Christ of Latter-Day Saints' was first organized in the 
town of Manchester, Ontario county, State of New York, 
Some few were called and ordained by the spirit of revel- 
ation and prophecy, and began to preach as the spirit 
gave them utterance ; and though weak, yet were they 
strengthened by the power of God, and many were brought 
to repentance, w r ere immersed in the w r ater, and w T ere fill- 
ed by the Holy Ghost by the laying on of hands. They 
saw visions and prophesied ; devils were cast out, and the 
sick healed by the laying on of hands. From that time, 
the w r ork rolled forth with astonishing rapidity, and 
churches w T ere soon formed in the States of New York, 
Pennsylvania, Ohio, Indiana, Illinois, and Missouri. In 
the last-named state, a considerable settlement was form- 
ed in Jackson county ; numbers joined the church, and 
we were increasing rapidly ; we made large purchases of 
land, our farms teemed with plenty, and peace and hap- 
piness were enjoyed in our domestic circle and throughout 
our neighbourhood ; but we could not associate with our 
neighbours, who were many of them of the basest of men.' 5 

After giving an account of their removal from Jackson 
to Clay, and from Clay to Caldwell and Davies counties, 
Missouri, with a relation of their persecutions and conse- 
quent distresses, the prophet proceeds : — 

" We arrived in the State of Illinois in 1839, where we 
found a hospitable people and a friendly home ; a people 
who w T ere willing to be governed by the principles of law 
and humanity. We have commenced to build a city, 
called ' Nauvoo," in Hancock county. We number from 
six to eight thousand here, besides vast numbers in the 



MORMONITES. 237 

country around, and in almost every county of the state. 
We have a city charter granted us, and a charter for a 
legion, the troops of which now number fifteen hundred. 
We have also a charter for a university, for an agricultu- 
ral and manufacturing society, have our own laws and ad- 
ministrators, and possess all the privileges that other free 
and enlightened citizens enjoy. 

" Persecution has not stopped the progress of truth, but 
has only added fuel to the flame ; it has spread with in- 
creasing rapidity. Proud of the cause which they have 
espoused, and conscious of their innocence, and of the 
truth of their system, amidst calumny and reproach have 
the elders of this church gone forth, and planted the gos- 
pel in almost every state in the Union ; it has penetrated 
our cities, it has spread over our villages, and has caused 
thousands of our intelligent, noble and patriotic citizens to 
obey its divine mandates, and be governed by its sacred 
truths. It has also spread into England, Ireland, Scot- 
land and Wales. In the year 1839, where a few of our 
missionaries were sent, over five thousand joined the stan- 
dard of truth. There are numbers now joining in every 
land. 

" Our missionaries are'going forth to different nations; 
and in Germany, Palestine, New Holland, the East Indies, 
and other places, the standard of truth has been erected. 
No unhallowed hand can stop the work from progressing. 
Persecutions may rage, mobs may combine, armies may 
assemble, calumny may defame, but the truth of God will 
go forth boldly, nobly, and independent, till it has pene- 
trated every continent, visited every clime, swept every 
country, and sounded in every ear, till the purposes of God 
shall be accomplished, and the great Jehovah shall say, 
' The w T ork is done V 

" We believe in God, the eternal Father, and in his son 
Jesus Christ, and in the Holy Ghost. 

" We believe that men will be punished for their own 
sins, and not for Adam's transgressions. 

" We believe that, through the atonement of Christ, all 
mankind may be saved by obedience to the laws and or- 
dinances of the Gospel. 



238 MORMONITES. 

" We believe that these ordinances are, 1. faith in the 
Lord Jesus Christ ; 2. repentance ; 3. baptism, by im- 
mersion, for the remission of sins; 4. laying on of hands 
for the gift of the Holy Ghost. 

" We believe that a man must be called of God by 
' prophecy, and by laying on of hands,' by those who are 
in authority to preach the gospel, and administer in the 
ordinances thereof. 

" We believe in the same organization that existed in 
the primitive church, viz. apostles, prophets, pastors, 
teachers, evangelists, &c. 

" We believe in the gift of tongues, prophecy, revela- 
tion, visions, healing, interpretation of tongues, &c. 

" We believe the bible to be the word of God, as far as 
it is translated correctly ; we also believe the Book of 
Mormon to be the w T ord of God. 

" We believe all that God has revealed, all that he 
does now reveal, and we believe that he will yet reveal 
many great and important things pertaining to the king- 
dom of God. 

" We believe in the literal gathering of Israel, and in 
the restoration of the ten tribes; that Zion will be built 
upon this continent ; that Christ will reign personally up- 
on the earth ; and that the earth will be renewed and re- 
ceive its paradisaic glory. 

" We claim the privilege of worshipping Almighty God 
according to the dictates of our conscience, and allow all 
men the same privilege, let them worship how, where, or 
what they may. 

" We believe in being subject to kings, presidents, ru- 
lers, and magistrates, in obeying, honouring and sustaining 
the law. 

" We believe in being honest, true, chaste, benevolent, 
virtuous, and in doing good to all men. Indeed, we may 
say that we follow the admonition of Paul, — we ' be- 
lieve all things, we hope all things ;' — we have endured 
many things, and hope to be able to endure all things. If 
there is any thing virtuous, lovely, or of good report, or 
praiseworthy, we seek after these things." 



MORMONITES. 239 

Nauvoo, the Holy City of the Mormons and present 
capital of their empire, is situated in the north-western 
part of Illinois, on the east bank of the Mississippi, in lat- 
itude N. 40° 35', and longitude W. 14° 23'. It is bounded 
on the north, south, and west, by the river, which there 
forms a large curve, and is nearly two miles wide. East- 
ward of the city is a beautiful undulating prairie. It is 
distant ten miles from Fort Madison, in Iowa, is fifty-five 
miles above Quincy, Illinois, and more than two hundred 
above St. Louis. 

Before the Mormons gathered there, the place was 
named Commerce, and was but a small and obscure vil- 
lage of some twenty houses. So rapidly, however, have 
they accumulated, that there are now, within three years 
of their first settlement, upwards of seven thousand inhab- 
itants in the city, and three thousand more, of the Saints, 
in its immediate vicinity, 

The surface of the ground upon which Nauvoo is built 
is very uneven, though there are no great elevations. A 
few feet below the soil is a vast bed of limestone, from 
w r hich excellent building material can be quarried, to al- 
most any extent. A number of tumuli, or ancient mounds, 
are found within the limits of the city, proving it to have 
been a place of some importance with the extinct inhab- 
itants of this continent. 

The chief edifices of Nauvoo are the Temple, and a ho- 
tel, called the Nauvoo House, neither of which is yet fin- 
ished. The latter is of brick, upon a stone foundation, 
and presents a front, on two streets, of one hundred and 
twenty feet each, by forty feet deep, and is to be three 
stories high, exclusive of the basement. 

The Mormon Temple is a splendid structure of stone, 
quarried within the bounds of the city. Its breadth is 
eighty feet, and its length one hundred and twenty, be- 
sides an outer court of thirty feet, making the length of 
the whole structure one hundred anfi fifty feet. 

In the basement of the Temple is the baptismal font, 
constructed in imitation of the famous brazen sea of Sol- 
omon. It is upborne by twelve oxen, handsomely carved, 



240 MORMONITES. 

and overlaid with gold. Upon the surface of it, in panels, 
are represented various scenes, handsomely painted. This 
font is used for baptism of various kinds, viz., baptism for 
admission into the Church-— baptism for the healing of 
the sick—- baptism for the remission of sins — and lastly, 
which is the most singular of all, baptism for ther dead. 
By this latter rite, living persons, selected as the repre- 
sentatives of persons deceased, are baptized for them, and 
thus the dead are released from the penalty of their sins ! 
This baptism has been performed, it is said, for General 
Washington, among many others. 

It has often been asserted, in the Eastern States, that 
the Mormon settlement in Illinois had a community of 
goods ; but this is not the case. Individual property is 
held, and society organized, as in other American cities. 
Not far from the city, however, is a community farm, which 
is cultivated in common by the poorer classes ; but in the 
city itself each family has an acre allotted to it. 

The neighbourhood of Nauvoo is pretty thickly popu- 
lated, and chiefly, though not exclusively, by Mormons. 

The population of the " Holy City " itself is rather of 
a motley kind. The general gathering of the " Saints " 
has, of course, brought together men of all classes and 
characters. The great majority of them are uneducated 
and unpolished persons, who are undoubtedly sincere be- 
lievers in the Prophet and his doctrines. A great propor- 
tion of them consist of emigrants from the English manu- 
facturing districts, who were easily persuaded by Smith's 
missionaries to exchange their w T retchedness at home for 
ease and plenty in the Promised Land. These men are 
devotedly attached to the Prophet's will, and obey his dic- 
tates as they would those of a messenger of God himself. 



241 



CHAPTER XV. 

ARMENIANS NESTORIANS PELAGIANS PAULIANS ORIGEN- 

ISTS QUIETISTS MANICHEISTS— MOLINISTS GNOSTICS. 

ARMENIANS. 

The Armenians are a division of eastern Christians, so 
called from Armenia, a country which they anciently in- 
habited. The chief point of separation between them on 
the one side, and the Greeks and the Papists on the other, 
is, that while the latter believe in two natures and one 
person of Christ, the former believe that the humanity 
and divinity of Christ were so united as to form but one 
nature ; and hence they are called Monophy 'sites, signify- 
ing single nature. 

Another point on which they are charged with heresy 
by the Papists is, that they adhere to the notion that the 
spirit proceeds from the father only ; and in this the 
Greeks join them, though 'the Papists say that he pro- 
ceeds from the father and the son. In other respects, the 
Greeks and Armenians have nearly the same religious 
opinions, though they differ somewhat in their forms and 
modes of worship. For instance, the Greeks make the 
sign of the cross with three fingers, in token of their be- 
lief in the doctrine of the Trinity, while the Armenians 
use two fingers. 

The Armenians hold to seven sacraments, like the Lat- 
ins, although baptism, confirmation, and extreme unction 
are all performed at the same time ; and the forms of 
prayer for confirmation and extreme unction are perfectly 
intermingled, which leads one to suppose that, in fact, the 
latter sacrament does not exist among them, except in 
name, and that this they have borrowed from the Papists. 
Infants are baptized both by triple immersion and pour- 
ing water three times upon the head ; the former being 



242 ARMENIANS. 

done, as their books assert, in reference to Christ's having 
been three days in the grave, and probably suggested by 
the phrase, buried with him in baptism. 

The latter ceremony they derive from the tradition, that 
when Christ was baptized he stood in the midst of Jor- 
dan, and John poured water from his hand three times 
upon his head. In all their pictures of this scene, such 
is the representation of the mode of our Saviour's bap- 
tism. Converted Jews, or Mahometans, though adults, 
are baptised in the same manner. 

The Armenians acknowledge sprinkling as a lawful 
mode of baptism, for they receive from other churches 
those that have merely been sprinkled, without baptising 
them. They believe firmly in transubstantiation, and 
worship the consecrated elements as God. Unleavened 
bread is used in the sacrament, and the broken pieces of 
bread are dipped in undiluted wine, and thus given to the 
people. The latter, however, do not handle it, but re- 
ceive it into their mouths from the hands of the priest. 
They suppose it has in itself a sanctifying and saving 
power. The Greeks, in this sacrament, use leavened 
bread, and wine mixed with water. 

The Armenians discard the Popish doctrine of purga- 
tory, but yet, most inconsistently, they pray for the dead. 
They hold to confession of sins to the priests, who impose 
penances and grant absolution, though without money, 
and they give no indulgences. They pray through the 
mediation of the virgin Mary, and other saints. The be- 
lief that Mary was always a virgin is a point of very high 
importance with them ; and they consider the thought of 
her having given birth to children after the birth of 
Christ, as in the highest degree derogatory to her charac- 
ter, and impious. 

They regard baptism and regeneration as the same 
thing, and have no conception of any spiritual change ; 
and they know little of any other terms of salvation than 
penance, the Lord's supper, fasting, and good works in 
general. Their priests are permitted to marry once only ; 
but their patriarchs and bishops must remain in a state of 
strict celibacy. 



NESTORIANS. ! 243 

The Armenians are strict Trinitarians in their views, 
holding firmly to the supreme divinity of Christ, and the 
doctrine of atonement for sin ; though their views on the 
latter subject, as well as in regard to faith and repent- 
ance, are somewhat obscure. They say that Christ died 
to atone for original sin, and that actual sin is to be washed 
away by penances, — which, in their view, is repentance. 
Penances are prescribed by the priests, and sometimes 
consist in an offering of money to the church, a pilgrim- 
age, or more commonly in repeating certain prayers, or 
reading the whole book of Psalms a specified number of 
times. Faith in Christ seems to mean but little more than 
believing in the mystery of transubstantiation. 

NESTORIANS. 

This denomination, which arose in the fifth century, is 
so called from Nestorius, a patriarch of Constantinople, 
who was born in Germanica, a city of Syria, in the latter 
part of the fourth century. He was educated and bap- 
tised at Antioch, and, soon after his baptism, withdrew to 
a monastery in the vicinity of that city. His great repu- 
tation for eloquence, and the regularity of his life, induced 
the emperor Theodosius to select him for the see of Con- 
stantinople ; and he was consecrated bishop of that church 
A. D. 429. He became a violent persecutor of heretics ; 
but, because he favoured the doctrine of his friend Anas- 
tasius, that " the virgin Mary cannot with propriety be 
called the mother of God," he was anathematized by Cy- 
ril, bishop of Alexandria, who, in his turn, was anathema- 
tized by Nestorius. In the council of Ephesus, A. D. 431, 
(the third General Council of the church,) at which Cyril 
presided, and at which Nestorius was not present, he was 
judged and condemned without being heard, and deprived 
of his see. He then retired to his monastery in Antioch, 
and was afterwards banished to Petra, in Arabia, and 
thence to Oasis, in Egypt, where he died, about A. D. 
435 or 439. 

The decision of the council of Ephesus caused many 



244 NESTORUNS. 

difficulties in the church ; and the friends of Nestorius 
carried his doctrines through all the Oriental provinces, 
and established numerous congregations, professing ^an in- 
vincible opposition to the decrees of the Ephesian council. 
Nestorianism spread rapidly over the East, and was em- 
braced by a large number of the oriental bishops. Barsu- 
mus, bishop of Nisibis, laboured with great zeal and acti- 
vity to procure for the Nestorians a solid and permanent 
footing in Persia ; and his success was so remarkable that 
his fame extended throughout the East. He established 
a school at Nisibis, which became very famous, and from 
which issued those Nestorian doctors who, in that and the 
following centuries, spread abroad their tenets through 
Egypt, Syria, Arabia, India, Tartary, and China. 

The Nestorian church is Episcopal in its government, 
like all the Oriental churches. Its doctrines, also, are, in 
general, the same with those of those churches*and they 
receive and repeat, in their public worship, the Nicene 
creed. Their distinguishing doctrines appear to be, their 
believing that Mary was not the mother of Jesus Christ, 
as God, but only as man, and that there are, consequent- 
ly, two persons, as well as two natures, in the Son of God. 
This notion was looked upon in the earlier ages of the 
church as a most momentous error ; but it has in latter 
times been considered more as an error of words than of 
doctrine ; and that the error of Nestorius was in the 
words he employed to express his meaning, rather than in 
the doctrine itself. While the Nestorians believe that 
Christ had two natures and two persons, they say a that 
these natures and persons are so closely united that they 
have but one aspect" Now, the word barsopa, by which . 
they express this aspect, is precisely of the same significa- 
tion with the Greek word n^ownov which signifies a per- 
son ; and hence it is evident that they attached to the 
word aspect the same idea that we attach to the word 
person, and that they understood by the word person pre- 
cisely what we understand by the term nature. 

The Nestorians, of all the Christian churches of the 
East, have been the most careful and successful in avoid- 



PELAGIANS. 245 

ing a multitude of superstitious opinions and practices, 
which have infected the Romish and many of the Eastern 
churches. 

Dr. Asahel Grant, an American, has published an in- 
teresting work, in which he adduces strong evidence to 
prove that the Nestorians and the " Lost Tribes" are one 
people. The London Times of a recent date contains the 
following letter, relating to the massacre of a large body 
of the Nestorians, and the success of the Circassians : 

" Teflis, September 10, 1843. 

" The Kurds, who for a long period have entertained a 
ferocious hatred to this Christian republic, situated in the 
centre of the Mahometan states, committed, on their inva- 
sion, all kinds of atrocities. The villages were pillaged, 
women and young girls were violated, and, in fact, the 
massacres committed were worthy of a plundering tribe 
having in their power a detested enemy. In the districts 
adjoining Dzumalesk might be seen during several days 
the Christian villages on fire. Some of those villages 
were burned by the inhabitants themselves, who fled be- 
fore the Pasha's hordes, destroying , their property to pre- 
vent its falling into the hands of the Kurds. The result 
of this abominable outrage was, that the Nestorians, after 
much bloodshed, surrendered their territory to the Pasha 
of Mousul. This is a deplorable event, as the Nestorians 
of Dzumalesk formed a small state well w T orthy of liberty. 
They w T ere brave, industrious, and peaceable. Dr. Grant, 
who has for a long time resided at Urmia, has left for 
Mousul, where he was about to take some steps in favour 
of those persecuted Christians." 

PELAGIANS. 

This denomination arose in the fifth century, and was so 
called from Pelagius, a monk, who looked upon the doc- 
trines, which were commonly received, concerning the ori- 
ginal corruption of human nature, and the necessity of 
divine grace to enlighten the understanding and purify 
the heart, as prejudicial to the progress of holiness and 



246 ORIGENISTS. 

virtue, and tending to establish mankind in a presumptu- 
ous and fatal security. He maintained the following doc- 
trines : 

I. That the sins of our first parents were imputed to 
them only, and not to their posterity ; and that we derive 
no corruption from their fall \ but are born as pure and 
unspotted, as Adam came out of the forming hand of his 
Creator* 

II. That mankind, therefore, are capable of repentance 
and amendment, and of arriving at the highest degrees of 
piety and virtue, by the use of their natural faculties and 
powers. That, indeed, external grace is necessary to ex- 
cite their endeavours, but that they have no need of the 
internal succours of the Divine Spirit* 

III. That Adam was, by nature, mortal ; and, w T hether 
he had sinned or not, would certainly have died. 

IV. That the grace of God is given in proportion to 
our merits. 

V. That mankind may arrive at a state of perfection in 
this life. 

VI. That the law qualified men for the kingdom of 
heaven, and was founded upon equal promises with the 
gospel. 

PAULIANS. 

The followers of Paul of Samosata were thus called. 
They appeared in the third century. 

Their teacher asserted, that the Son and the Holy Ghost 
exist in God in the same manner, as the faculties of reason 
and activity do in man : That Christ was born of a mere 
man ; but that the reason or wisdom of the Father de- 
scended into him, and by him wrought miracles upon 
earth, and instructed the nations : and finally, that, on ac- 
count of this union of the Divine Word with the man 
Jesus, Christ might, though improperly, be called God. 

ORIGENISTS. 
Origen was a presbyter of Alexandria, w r ho flourished 



ORIGENISTS. ^ 247 

in the third century. He was a man of vast and uncom- 
mon abilities, who interpreted the divine truths of religion 
according to the tenor of the Platonic philosophy. He 
alleged, that the source of many evils lies in adhering to 
the literal and external part of scripture ; and .that the 
true meaning of the sacred writers was to be sought m a 
mysterious and hidden sense, arising from the nature of 
things themselves. 

The principal tenets ascribed to Origen, together with a 
few of the reasons made use of, in their defence, are com- 
prehended in the following summary : 

I. That there is a pre-existent state of Jiuman souls. 

For the nature of the soul is such, as makes her capa- 
ble of existing eternally, backward, as well as forward. 
For her spiritual essence, as such, makes it impossible, 
that she should, either through age or violence, be dis- 
solved : so that nothing is wanting to her existence, but 
his good pleasure, from whom all things proceed. And 
if, according to the Platonia scheme, we assign the pro- 
duction of all things to the exuberant fulness of life in 
the Deity, which, through the blessed necessity of his com- 
municative nature, empties itself into all possibilities of 
being, as into so many capable receptacles, we must sup- 
pose her existence, in a sense, necessary, and, in a degree, 
co-eternal with God. 

II. That souls were condemned to animate mortal 
bodies, in order to expiate faults they had committed in a 
pre-existent state. 

For we may be assured, from the infinite goodness of 
their Creator, that they were at first joined to the purest 
matter,* and placed in those regions of the universe, 
which were most suitable to the purity of essence they 
then possessed : for that the souls of men are an order of 
essentially incorporate spirits, their deep immersion into 
terrestrial matter, the modification of all their operations 
by it, and the heavenly body, promised in the gospel, as 

* Origen supposed, that our souls, being incorporeal and invisible, 
always stand in need of bodies suitable to the nature of the places 
Trhere they exist. 



248 ORIGENISTS* 

the highest perfection of our renewed nature, clearly 
evince. Therefore, if our souls existed before they ap- 
peared inhabitants of the earth, they were placed in a 
purer element, and enjoyed far greater degrees of happi- 
ness. And certainly, he, whose overflowing goodness 
brought them into existence, would not deprive them of 
their felicity, until, by their mutability, they rendered 
themselves less pure in the whole extent of their powers, 
and became disposed for the susception of such a degree 
of corporeal life, as was exactly answerable to their pre- 
sent disposition of spirit. Hence it was necessary, that 
they should become terrestrial men. 

III. That the soul of Christ was united to the Word 
before the incarnation.* 

For the scriptures teach us, that the soul of the Mes- 
siah was created before the beginning of the world. See 
Phil. ii. 5, 6, 7. This text must be understood of Christ's 
human soul, because it is unusual to propound the Deity 
as an example of humility, in scripture. Though the hu- 
manity of Christ was so God-like, he emptied himself of 
this fulness of life and glory, to take upon him the form 
of a servant. It was this Messiah, who conversed with 
the patriarchs under a human form : it was he, who ap- 
peared to Moses upon the Holy Mount : it was he, who 
spoke to the prophets under a visible appearance ; and it 
is he, who will at last come in triumph upon the clouds, 
to restore the universe to its primitive splendour and 
felicity. 

IV. That, at the resurrection, we shall be clothed with 
ethereal bodies. 

For the elements of our terrestrial compositions are 
such, as almost fatally entangle us in vice, passion, and 
misery. The purer the vehicle the soul is united with, 
the more perfect is her life and operations. Besides, the 
Supreme Goodness, who made all things, assures us, he 
made all things best at first ; and therefore, his recovery 



* See this subject more fully illustrated in Dr. Watts's Glory of 
Christ. 



ORIGENISTS. 249 

of us to our lost happiness (which is the design of the 
gospel) must restore us to our better bodies and happier 
habitations ; which is evident from 1st Cor. xv. 49, 2d 
Cor. v. 1, and other texts of scripture. 

V. That, after long periods of time, the damned shall 
be released from their torments, and restored to a new 
state of probation. 

For the Deity has such reserves in his gracious provi- 
dence, as will vindicate his sovereign goodness and wis- 
dom from all disparagement. Expiatory pains are a part 
of his adorable plan. For this sharper kind of favour 
has a righteous place in such creatures, as are by nature 
mutable. Though sin has extinguished or silenced the 
divine life, yet it has not destroyed the faculties of reason 
and understanding, consideration and memory, which will 
serve the life, which is most powerful. If, therefore, the 
vigorous attraction of the sensual nature be abated by a 
ceaseless pain, these powers may resume the seeds of a 
better life and nature. 

As, in the material system, there is a gravitation of the 
less bodies towards the greater, there must, of necessity, 
be something analogous to this, in the intellectual system : 
and since the spirits, created by God, are emanations and 
streams from his own abyss of being ; and as self-existent 
power must needs subject all beings to itself, the Deity 
could not but impress upon her intimate natures and sub- 
stances, a central tendency towards himself, an essential 
principle of re-union to their great original. 

VI. That the earth, after its conflagration, shall become 
habitable again, and be the mansion of men, and other an- 
imals, and that in eternal vicissitudes. 

For it is thus expressed in Isaiah : Behold, I make new 
heavens, and a new earth, &c. ; and in Heb. i. 10, 11, 12, 
Thou, Lord, in the beginning, hast laid the foundations of 
the earth : As a vesture shalt thou change them, and they 
shall be changed, &c. Where there is only a change, the 
substance is not destroyed ; this change being only as that 
of a garment worn out and decaying. The fashion of 
the world passes away like a turning scene, to exhibit a 



250 QUIETISTS. 

fresh and new representation of things ; and if only the 
present dress and appearance of things go off, the sub- 
stance is supposed to remain entire. 

QUIETISTS. 

This name has been generally applied to a class of en- 
thusiasts, who conceive the great object of religion to be 
the absorption of all human sentiments and passions into 
devout contemplation and love of God. This idea has 
found its admirers and encomiasts in all ages. A sect 
called by this name (in Greek Hesychastae) existed among 
the religious of Mount Athos ; and in the 17th century 
it was given in France to a peculiar class of devout per- 
sons with a tendency towards a higher spiritual devotion, 
which seems to have arisen, in a great measure, out of a 
natural opposition to the hierarchical coldness and positive 
immorality of the Roman Catholic religion at that time, 
especially under the influence of the Jesuits. 

A Spanish priest, Molinos, published at Rome a work 
entitled The Spiritual Guide (1657), of which the ardent 
language attracted a multitude of partisans. Its leading 
feature was the description of the happiness of a soul re- 
posing in perfect quiet on God, so as to become conscious 
of His presence only, and untroubled by external things. 
He even advanced so far as to maintain that the soul, in 
its highest state of perfection, is removed even beyond 
the contemplation of God himself, and is solely occupied in 
the passive reception of divine influences. The work of 
Molinos was afterwards condemned on the application of 
the Jesuits. 

Akin to the ideas of Molinos seem to have been those 
of the French Quietists, of whom Madame de la Motte 
Guyon and Fenelon are the most celebrated names. The 
former was at one time treated as insane, on account of 
some strange delusions which led her to represent herself 
(unless she was calumniated) as the mystical woman of 
the Apocalypse ; at another she was admitted to the inti- 
macy of Madame de Maintenon, and high in court favour. 



MANICHEISTS. 251 

Fenelon praised her in his treatise Sur la Vie Interieure 
(1691), in which many of the most dangerous tenets of 
Quietism were contained. The waitings of the latter upon 
this subject w r ere finally condemned by Innocent XII. ; 
and the example of the Archbishop in submitting to the 
decision, and declaring himself satisfied and convinced by 
the opinion of the church, has been dwelt on by pious 
writers as a signal triumph of a truly religious mind. 

The dissolute conduct of some hypocritical priests, un- 
der the pretence of inculcating the tenets and practice of 
Quietism, brought it eventually into disrepute more than 
the repeated condemnations of the head of the Roman 
Catholic church. 

MANICHEISTS. 

These were the followers of Manes, an Oriental heretic 
of the third century, who, having been ordained a Chris- 
tian presbyter, attempted to effect a combination between 
the religion which he was appointed to preach and the 
current philosophical systems of the East. He pursued 
herein the same course as the Valentinians, Basilidians, 
and many others, whose leading ideas may be denomina- 
ted Gnostic. He maintained a dualism of principles 
governing the world, and a succession of dualisms gene- 
rated from them, like the Gnostic aeons. 

All things were effected by the combination or repul- 
sion of the good and the bad ; men had a double soul, 
good and evil ; even their bodies were supposed to be 
formed, the upper half by God, the lower by the devil. 
The Old Testament was referred to the inspiration 01 
the evil principle, the New to that of the good. In the 
latter, however, Manes proposed many alterations, and 
maintained also the authenticity of various apocryphal 
scriptures.- A great part, of his system related to cosmo- 
gony and psychology, in which fields of speculation he ex- 
patiated with the most arbitrary freedom. Like most 
other Oriental systems, the Manichean heresy was cele- 
brated alike for the austerities w T hich it enjoined, and for 



252 MOLINISTS. 



> 



the scandalous excesses which were attrributed to its most 
zealous votaries. The charge of Manicheism, which in 
latter times becomes scarcely intelligible, was frequently 
brought against the early reforming sects, such as the 
Albigenses, Waldenses, Picards, &c. 

JVJanes commanded his followers to mortify and mace- 
rate the body, which he looked upon as essentially cor- 
rupt ; to deprive it of all those objects which could con- 
tribute either to its convenience or delight ; to extirpate 
all those desires which lead to the pursuit of external ob- 
jects ; and to divest themselves of all the passions and 
instincts of nature. 



MOLINISTS. 

In Roman Catholic theology, Molinism is a system of 
opinions on the subjects of grace and predestination some- 
what resembling that advocated by the Arminian party 
among Protestants. It derived its name from the Jesuit, 
Louis Molina, professor of theology in the university of 
Evora, in Portugal, who laid down a series of proposi- 
tions on these debated questions in his work, entitled Zi- 
beri arbitrii cum gratice donis, fyc, Concordia, which ap- 
peared in 1588. He was attacked by the Dominicans on 
the charge of having advocated in it Pelagian or Semi- 
Pelagian sentiments, and accused before the Inquisition : 
he appealed to Rome, and the cause was debated for 
twenty years in the congregations, and left at last unde- 
cided by a decree of Paul V. in 1687. 

Since that period Molinism has been taught as an opi- 
nion which believers are free to embrace in Roman Ca- 
tholic schools, and generally supported by the Jesuit and 
attacked by the Jansenist party. It must not be con- 
founded with Molinosism : a name which the doctrine of 
the Quietists has received from the work of a Spanish en- 
thusiast (Molinos) on Mystical Life, condemned in 1687 
by Innocent XI. The French Quietists professed to ab- 
jure and oppose the errors of Molinos. 



GNOSTICS* 253 

GNOSTICS. 

Gnosticism was a philosophical system of religion 
which prevailed in the East during the first four centuries 
of our era, and exercised great influence upon Christian 
theology, giving birth to numerous and widely-diffused 
heresies, and insinuating itself under a modified form even 
into the writings of the most orthodox fathers. The ori- 
gin of the system is involved in considerable obscurity ; in 
its leading principles it seems to point to the Oriental phi- 
losophy as its genuine parent ) but it is objected to this so- 
lution that the fathers refer it, together with the errors 
similarly introduced by Platonism, to a Greek origin, and 
appeal to the cosmogonies of Hesiod and others, as the real 
exemplars, from which it is imitated. It is to be remark- 
ed, however, that the fathers were universally ignorant of 
the Oriental philosophy; from which we may conclude 
that their opinion upon such a point is not necessarily con- 
clusive. A modern solution conceives Alexandria to have 
been the central point to which the speculations of the 
Greeks and the Orientals converged, and from whence 
they frequently re-issued, after having undergone the pro- 
cess of fusion into a common mass. It is certain that Al- 
exandria was, during the time we have spoken of, a cele- 
brated resort of Gnostic opinions, both within and with- 
out the Church. 

The grand principle of this philosophy seems to have 
been an attempt to reconcile the difficulties attending up- 
on the existence of evil in the world. Evil, it was sup- 
posed, being the contrary of good, must be contrary to, 
and therefore, the opponent of God ; if the opponent of 
God, ihen independent of him and coeternal. From the 
many imperfections which are involved in all outward and 
sensible objects, it was held that matter must contain in 
itself the principle of all evil. The human soul on the 
contrary, which aspires after, and tends to a higher and 
more perfect development, was held to be the gift of the 
Supreme Deity, imparted to man for the sake of combat- 
ting against the material principle, and with the prospect 

Gl 



254 GNOSTICS. 

of finally subduing it. From the Supreme God on the 
one hand, and matter on the other, succeeding philoso- 
phers produced various fanciful genealogies of superior 
intelligences, under the name of iEons : — a Greek word, 
signifying properly, periods ; thus representing these di- 
vinities themselves by a name expressive of the time and 
order of their generation, much as in our current language 
the terms reign, or government, are frequently put for the 
king or ministers governing. The Demiurgus who form- 
ed the world out of matter, appears to have been an JEon 
derived from the evil principle. He was also the God of 
the Old Testament, who was considered by the Gnostics 
to be an object of aversion to the One Supreme God, to 
counteract whose machinations the i£on Christ was sent 
into the world. This is the earlier and simpler system, 
which is attributed to Simon Magus ; the number of the 
iEons was fancifully multiplied in latter times, and an ex- 
travagant theory of morals founded upon the system. 
The object of this principally was, as may be supposed, 
to depreciate the honour due to the body, as being a part 
of matter, and to elevate the thinking faculty, or at least, 
to remove it from all consideration of worldly things. 
The Gnostics imagined that by assiduous practice of cer- 
tain mental and bodily austerities, they could obtain an 
intuition of the divine nature, and dwell in communion 
with it j and this part of their system is adopted to a con- 
siderable extent by Clemens Alexandrinus, whose opinions, 
as expressed in the Pcedagogus, are very similar to those 
of a Pietist of more modern times. 

The Gnostics split in process of time into various sects, 
distinguished rather by the different cosmogonies they in- 
vented, than by any variation in principle. Of these, the 
principal were founded by Carpocrates, Basilides, Tatian, 
and Valentinus. The system did not survive the 4th 
century. The Christians seem sometimes to have adopt- 
ed the general designation of Gnostics. 



255 



CHAPTER XVI. 

ST. SIMONIANS HUMANITARIANS MOMIERS. 

SAINT SIMONIANS. 

Claude Henri, Count de S. Simon, of the ancient family 
of that name, born in 1760, was engaged during the 
greater part of his life in a series of unsuccessful com- 
mercial enterprises, a traveller, and in the early portion 
of his life a soldier in America ; but having dissipated a 
considerable fortune, and been unable to draw the atten- 
tion of the public to a variety of schemes, political and 
social, which he was constantly publishing, he attempted 
suicide in 1820 ; he lived, however, a few years longer, 
and died in 1825, leaving his papers and projects to Olinde 
Rodriguez. St. Simon's views of society and the destiny 
of mankind are contained in a variety of works, and es- 
pecially in a short treatise entitled the Nouveau Christi- 
anisme, published after his death by Rodriguez. This 
book does not contain any scheme for the foundation of a 
new religion, such as his disciples afterwards invented. 
It is a diatribe against both the Catholic and Protestant 
sects for their neglect of the main principle of Christiani- 
ty, the elevation of the lower classes of society ; and in- 
veighs against " Sexploitation de Phomme par l'homme," 
the existing system of individual industry, under which 
capitalist and labourer have opposite interests and no com- 
mon object. 

The principle of association, and just division of the 
fruits of common labour between the members of society, 
he imagined to be the true remedy for its present evils. 
After his death these ideas were caught up by a number 
of disciples, and formed into something resembling a sys- 
tem. The new association, or St. Simoman family, was 



256 ST. SIMONIANS. 

chiefly framed by Rodriguez, Bazar, Thierry, Chevalier, 
and other men of talent. After the revolution of July, 

1830, it rose rapidly into notoriety, from the sympathy 
between the notions which it promulgated and those en- 
tertained by many of the republican party. In 1831 the 
society had about 3,000 members, a newspaper (the 
Globe), and large funds. 

The views of the St. Simonian family were all directed 
to the abolition of rank and property in society, and the 
establishment of associations (such as the followers of Mr. 
Owen in this country have denominated co-operative), of 
which all the members should work in common and di- 
vide the fruits of their labour. But with these notions, 
common to many other social reformers, they united the 
doctrine, that the division of the goods of the community 
should be in due proportion to the merits or capacity of 
the recipient. Society was to be governed by a hierar- 
chy, consisting of a supreme pontiff, apostles, disciples of 
the first, second, and third order. 

It was not until about this period (1830) that they be- 
gan to invest these opinions with the form and character 
of a religion ; but shortly after having done so they went 
into great extravagances. There was a disunion among 
them as to the fittest person to preside in the society ; 
and consequently Messrs. Bazar and Enfantin divided, for 
some time, the duties and dignity of the " Supreme Fa- 
ther," as he was termed. But on the 19th of November, 

1831, Bazar and many others left the society, of which 
Enfantin remained the supreme father. Their doctrines 
and proceedings now became licentious and immoral to 
the last degree. On the 22d of January, 1832, the family 
was dispersed by the government. Enfantin and Rodri- 
guez were tried on various charges, and imprisoned for a 
year. The former afterwards collected again a part of 
the society at Menilmontant ; but it broke up for want 
of funds. Some former members of the St. Simonian as- 
sociation are now in places of rank and consideration : 
some of the most extravagant have gone to the East j 
but Enfantin, we believe, has no followers. 



HUMANITARIANS. 257 



HUMANITARIANS. 

This term has been applied to those who deny the di- 
vinity of Christ, and assert him to have been mere man. 
This, however, is more than the word exactly signifies, 
and the term Psilanthropist, or mere Humanitarian, has 
been suggested as conveying the idea more precisely. 

One of the ablest of modern Humanitarians is the Rev. 
Theodore Parker, minister of a Unitarian church in Rox- 
bury, Mass. The following extracts from one of his dis- 
courses will convey some idea of his views ; 

" Alas, what men call Christianity, and adore as the best 
thing they see, has been degraded ; so that if men should 
be all that the pulpit commonly demands of them, they 
would by no means be Christians. To such a pass have 
matters reached, that if Paul should come upon the earth 
now, as of old, it is quite doubtful that he could be ad- 
mitted to the Christian church ; for though Felix thought 
much knowledge had made the Apostle mad, yet Paul 
ventured no opinion on points respecting the nature of 
God, and the history of Christ, where our pulpits utter 
cogmatic and arbitrary decisions, condemning as infidels 
and accursed all such as disagree therewith, be their life 
never so godly. These things are notorious. Still more, 
it may be set down as quite certain, that if Jesus could 
return from the other world, and bring to New England 
that same boldness of inquiry which he brought to Judea; 
that same love of living truth, and scorn of dead letters ; 
could he speak as he then spoke, and live again as he 
lived before, he also would be called an infidel by the 
church ; be abused in our newspapers, for such is our 
wont, and only not stoned in the streets, because that is 
not our way of treating such men as tell us the truth. 

" Such is the Christianity of the church in our times. 
It does not look forward but backward. It does not ask 
truth at first hand from God ; seeks not to lead men di- 
rectly to Him, through the divine life, but only to make 
them walk in the old paths trodden by some good, pious 



258 HUMANITARIANS. 

Jews, who, were they to come back to earth, could as 
little understand our circumstances as we theirs. The^ 
church expresses more concern that men should walk in 
these peculiar paths, than that they should reach the goal. 
Thus the means are made the end. It enslaves men to 
the Bible ; makes it the soul's master, not its servant \ 
forgetting that the Bible, like the Sabbath, was made 
for man, not man for the Bible. It makes man the less 
and the Bible the greater. The Saviour said, search the 
Scriptures ; the Apostle recommended them as profitable 
reading ; the church says, Believe the Scriptures, if not 
with the consent of reason and conscience, why without 
that consent or against it. It rejects all attempts to hu- 
manize the Bible, and separate its fictions from its facts ; 
and would fain wash its hands in the heart's blood of 
those who strip the robe of human art, ignorance, or folly, 
from the celestial form of divine truth. It trusts the im- 
perfect Scripture of the Word, more than the Word it- 
self, writ by God's finger on the living heart. 

" The church itself worships not God, who is all in 
all, but Jesus, a man born of woman. Grave teachers, 
in defiance of his injunction, bid us pray to Christ. It 
supposes the Soul of our souls cannot hear, or will not 
accept a prayer, unless oifered formally, in the church's 
phrase, forgetting that we also are men, and God takes 
care of oxen and sparrows, and hears the young ravens 
when they cry, though they pray not in any form or 
phrase. Still, called by whatever name, called by an 
idol's name, the true God hears the living prayer. And 
yet perhaps the best feature of Christianity, as it is now 
preached, is its idolatrous worship of Chri'st. Jesus was 
the brother of all. He had more in common with all 
men, than they have with one another. But he, the 
brother of all, has been made to appear as the master of 
all; to speak with an authority greatei* than that of Rea- 
son, Conscience, and Faith ; — an office his sublime and 
Godlike spirit would revolt at. But yet, since he lived 
divine on the earth, and was a hero of the soul, and the 
noblest and largest hero the world has ever seen, perhaps 



HUMANITARIANS. 259 

the idolatry that is paid him is the nearest approach to 
true worship, which the mass of men can readily make 
in these days. Reverence for heroes has its place in his- 
tory; and though worship of the greatest soul ever 
swathed in the flesh, however much he is idolized and 
represented as incapable of sin, is without measure be- 
low the worship of the ineffable God ; still it is the purest 
and best of our many idolatries in the nineteenth century. 
Practically speaking, its worst feature is, that it mars and 
destroys the highest ideal of man, and makes us beings 
of very small discourse, that look only backward. 

" The influence of real Christianity is to disenthral the 
man ; to restore him to his nature, until he obeys Con- 
science, Reason, and Religion, and is made free by that 
obedience. It gives him the largest liberty of the Sons 
of God, so that as faith in truth becomes deeper, the man 
's greater and more divine. But now those pious souls 
who accept the church's Christianity are, in the main, 
crashed and degraded by their faith. They dwindle daily 
m the church's keeping. Their worship is not Faith, but 
Fear; and Bondage is written legibly on their forehead, 
like the mark set upon Cain. They resemble the dwarfed 
creed they accept. Their mind is encrusted with unin- 
telligible dogmas. They fear to love man, lest they offend 
God. Artificial in their anxiety, and morbid in their self- 
examination, their life is sickly and wretched. Con- 
science cannot speak its mother tongue to them ; Reason 
does not utter its oracles ; nor love cast out fear. Alas, 
the church speaks not to the hearty and the strong ; and 
the little and the weak, who accept its doctrines, become 
weaker and less thereby. Thus woman's holier heart is 
often abased and defiled, and the deep-thoughted and true 
of soul forsake the church, as righteous Lot, guided by 
an angel, fled out of Sodom. There will always be 
wicked men who scorn a pure church, and perhaps great 
men too high to need its instructions. But what shall 
we say when the church, as it is, impoverishes those it 
was designed to enrich, and debilitates so often the trust- 
ing souls that seek shelter in its arms ? 

g4 



260 HUMANITARIANS. 

" Alas for us, we see the Christianity of the church is a 
very poor thing ; a very little better than heathenism. It 
takes God out of the world of nature and of man, and 
hides him in the church. Nay it does worse ; it limits 
God, who possesseth heaven and earth, and is from ever- 
lasting to everlasting, restricting his influence and inspira- 
tion to a little corner of the world, and a few centuries of 
history, dark and uncertain. Even in this narrow range, 
it makes a deity like itself, and gives us not God, hut Je- 
hovah. It takes the living Christ out of the heart, ana 
transfigures him in the clouds, till he becomes an anoma- 
lous being, not God, and not man ; but a creature whose 
holiness is not the divine image, he has sculptured for him 
self out of the rock of life, but something placed overhim^ 
entirely by God's hand, and without his own effort. K 
has taken away our Lord, and left us a being whom we 
know not ; severed from us by his prodigious birth, and 
his alleged relation to God, such as none can share. 
What have we in common with such an one, raised above 
all chance of error, all possibility of sin, and still more 
surrounded by God at each moment, as no other man has 
been ? It has transferred him to the clouds. It makes 
Christianity a Belief, not a Life. It takes religion out of 
the world, and shuts it up in old books, whence, from 
time to time, on Sabbaths, and fast-days, and feast days — 
it seeks to evoke the divine spirit, as the witch of Endor 
is fabled to have called up Samuel from the dead. It tells 
you, with grave countenance, to believe every word spo- 
ken by the Apostles, — weak, Jewish, fallible, prejudiced, 
mistaken as they sometimes were — for this reason, be 
cause forsooth Peter's shadow, and Paul's pocket hand 
kerchief, cured the lame and the blind. It never tells you, 
Be faithful to the spirit God has given ; open your soul 
and you also shall be inspired, beyond Peter and Paul it 
may be, for great though they were, they saw not all 
things 5 and have not absorbed the Godhead. No doubt the 
Christian church has been the ark of the world. No 
doubt some individual churches are now free from these 
disgraces ; still the picture is true as a whole. 



HUMANITARIANS. 261 

" The Christianity of the Church is a very poor thing ; it 
is not bread, and it is not drink. The Christianity of So- 
ciety is still worse ; it is bitter in the mouth and poison in 
the blood. Still men are hungering and thirsting, though 
not always knowingly, after the true bread of life. Why 
shall we perish with hunger 1 In our Father's house is 
enough and to spare. The Christianity of Christ is high 
and noble as ever. The religion of Reason, of the Soul, 
the Word of God, is still strong and flame-like, as when 
first it dwelt in Jesus, the chiefest incarnation of God, and 
now the pattern-man. Age has not dimmed the lustre of 
this light that lighteneth all, though they cover their eyes 
in obstinate perversity, and turn away their faces from 
this great sight. Man has lost none of his God-likeness. 
He is still the child of God, and the father is near to us as 
to him who dwelt in his bosom. Conscience has not left 
us. Faith and hope still abide; and love never fails. 
The Comforter is with us ; and though the man Jesus no 
longer blesses the earth, the ideal Christ, formed in the 
heart, is with us to the end of the world. Let us, then, 
build on these. Use good w^ords when we can find them, 
in the church or out of it. Learn to pray, to pray greatly 
and strong ; learn to reverence what is highest ; above 
all learn to live ; to make Religion daily work, and Chris- 
tianity our common life. All days shall then be the Lord's 
day ; our homes the house of God, and our labour the 
ritual of Religion. Then we shall not glory in men, for 
all things shall be ours ; we shall not be impoverished by 
success, but enriched by affliction. Our service shall be 
worship, not idolatry. The burthens of the bible shall 
not overlay and crush us; its wisdom shall make us 
strong, and its piety enchant us. Paul and Jesus shall 
not be our masters, but elder brothers, who open the pear- 
ly gates of truth, and cheer us on, leading us to the Tree of 
Life. We shall find the Kingdom of Heaven and enjoy it 
now, not waiting till death ferries us over to the other 
world. We shall then repose beside the rock of ages, 
smitten by divine hands, and drink the pure water of life 
as it flows from the Eternal, to make earth green and 

g5 



262 MOMIERS. 

glad. We shall serve no longer a bond-slave to tradition, 
in the leprous host of sin, but become freemen, by the 
law and spirit of life. Thus like Paul shall we form the 
Christ within ; and, like Jesus, serving and knowing God 
directly, with no mediator intervening, become one with 
him. Is not this worth a man's wish ; worth his prayers ; 
worth his work, to seek the living Christianity ; the 
Christianity of Christ ? Not having this we seem but 
bubbles, — bubbles on an ocean, shoreless and without 
bottom ; bubbles that sparkle a moment in the sun of 
life, then burst to be no more. But with it we are men, 
immortal souls, heirs of God and joint heirs with Christ." 

MOMIERS. 

By this name certain religionists of the so-called Evan- 
gelical party have been designated in Switzerland, and 
some parts of France and Germany, since 1818. They 
appear originally to have borne a considerable resemblance 
to the Methodists of Great Britain ; for like the latter, 
they at first embraced no tenets distinct from those of the 
Established Church, and were only distinguished from its 
members by a more habitual indulgence in devotional con- 
templation and religious exercise. But they did not long 
continue to harmonize with the preachers of the establish- 
ment. One of the most vehement of the party, in a pamph- 
let published in 1818, accused the latter of denying the 
divinity of our Saviour, and of a thorough backsliding 
from the doctrines of Calvinism ; and the Geneva clergy 
(la venerable compagnie) having, in the view of allaying 
asperities, passed a resolution prohibiting any theories of 
the doctrinal points of religion from being propounded in 
the pulpit, and having counselled the clergy to avoid dis- 
puted points as much as possible in their discourses, the 
smouldering embers of their hostility to the Established 
Church burst into a flame. They now began to attack 
the clergy in the pulpit and in pamphlets, accusing them 
of having abandoned all gospel truth, and denying their 
right to be regarded as ministers of the establishment. But 



MOMIEKS. 263 

all their efforts to bring the latter into contempt were un- 
successful : the Genevese remained faithful to their pastors ; 
and in the year 1835, the Momiers possessed only about 
two hundred adherents. 

In the other parts of Switzerland, however, and more 
especially in the canton de Vaud, the zeal of these secta- 
ries was attended with more success. After a few years' 
toleration of their preaching and proselytising, during 
which it was alleged that the Momiers had sown the 
greatest discontent among the inhabitants of the canton, 
the government at last saw the necessity of interference, 
and in the year 1824 promulgated some vigourous ordin- 
ances to put them down. These enactments, as might have 
been expected, failed of their effect. The enthusiasm 6i 
the Momiers was redoubled : they w^ere now surrounded 
with the glory of martyrdom ; and many who had before 
viewed their zeal with indifference or contempt, now 
deeply sympathised in what they could not but regard as 
an undisguised attack upon the liberty of conscience. In 
consequence of the general disgust that ensued on their 
promulgation, these ordinances were at first gradually re- 
laxed, then suffered to be dormant, and at last repealed in 
1831. Since that period the number of Momiers has 
gradually diminished ; and in 1839, the clergy of this 
canton resolved by a large majority to revert to the ancient 
regime of the church. 

g6 



264 



CHAPTER XVII. 
Concluding reflections in behalf of christian moderation 

" There is nothing in the world more wholesome or more necessary 
for us to learn than this gracious lesson of Moderation, without Which, 
in very truth, a man is so far from being a Christian that he is not him- 
self! This is the centre wherein all both divine and moral philosophy 
meet — the rule of life — the governess of manners — the silken string 
that runs through the pearl chain of all virtues — the very elliptic line 
under which reason and religion move without any deviation, and 
therefore most worthy our best thoughts — of our most careful observ- 
ance." — Bishop HalL 

" May we all of us, in our respective stations, become more disposed 
to provoke one another unto love and good works, and less disposed to 
backbite and devour one another for our opinions — may Christianity 
have its root in our hearts rather than in our heads — may it shew forth 
its fruit in the purity and integrity of our lives, rather than in the ve- 
hemence and subtlety of our disputes. In a word, may the time at length 
come when every individual in the church and out of the church, Trin- 
itarian and Unitarian, may love his own heresy less than Gospel 
charity. 5 '*— Bishop Watson. 

First, Since the best and wisest of mankind, thus differ 
on the speculative tenets of religion, let us modestly esti- 
mate the extent of the human faculties. 

A modest estimate of the human faculties is an induce- 
ment to moderation. After laborious investigations, prob- 
ably with equal degrees of knowledge and integrity, men 
arrive at opposite conclusions. This is a necessary conse- 
quence of imperfection. Human reason, weak and fallible, 
soars with feeble, and often with ineffectual wing, into the 
regions of speculation. Let none affirm that this mode of 
argument begets an indifference to the acquisition and 
propagation of religious truth. To declare that all tenets 
are alike is an affront to the understanding. The chilling 
hesitation of scepticism, the forbidding sternness of bigotry, 
and the delirious fever of enthusiasm, are equally abhor- 
rent to the genius of True Christianity. Truth being the 
conformity of our conceptions to the nature of things, we 



CONCLUDING REFLECTIONS. 265 

should be careful lest our conceptions be tinctured with 
error. Philosophers suppose that the senses convey the 
most determinate species of information : yet these senses, 
notwithstanding their acuteness, are not endued with an 
instinctive infallibility. How much greater cause have we 
to mistrust the exercise of our rational powers, which of* 
ten from early infancy, are beset with prejudices ! 

Our reason, however, proves of essential use to us in 
ascertaining the nature of truths, and the degrees of evi- 
dence with which they are severally attended. This in- 
duces a modesty of temper, which may be pronounced the 
ground-work of charity. Richard Baxter, revered for his 
good sense as well as fervent piety, has these remarkable 
expressions on the subject : — * I am not so foolish as to 
pretend my certainty to be greater than it is, merely be- 
cause it is dishonour to be less certain ; nor will I by 
shame be kept from confessing those infirmities which 
those have as much as I, who hypocritically reproach me 
with them. My certainty that I am a man, is before my 
certainty that there is a God ; my certainty that there is a 
God, is greater than my certainty that he requireth love 
and holiness of his creatures : my certainty of this is great- 
er than my certainty of the life of reward and punishment 
hereafter ; my certainty of that is greater than my certainty 
of the endless 'duration of it, and the immortality of indi- 
vidual souls ; my certainty of the Deity is greater than my 
certainty of the Christian faith in its essentials, is greater 
than my certainty of the perfection and infallibility of all the 
Holy Scriptures ; my certainty of that is greater than my 
certainty of the meaning of many particular texts, and so 
of the truth of many particular doctrines, or of the canon- 
icalness of some certain books. So that you see by what 
gradations my understanding doth proceed, as also my cer- 
tainty differeth as the evidence differs ! And they that 
have attained to a greater perfection and a higher degree 
of certainty than I, should pity me, and produce their evi- 
dence to help me." This paragraph should be written on 
a tablet in letters of gold. Like the Roman laws of old, 
it ought to be hung up in public, and every means taken 



266 CONCLUDING REFLECTIONS. 

of directing towards it the attention of professors of Chris- 
tianity. This accurate statement of the nature and de- 
grees of belief duly impressed on the mind, would prevent 
an ignorant and besotted bigotry. 

Reason, though imperfect, is the noblest gift of God, and 
upon no pretence must be decried. It distinguishes man 
from the beasts of the field, constitutes his resemblance to 
the Deity, and elevates him to the superiority he posses- 
ses over the low T er creations. By Deists it is extolled, to 
the prejudice of revelation ; and by enthusiasts depreciated, 
that they may the more effectually impose on their vota- 
ries the absurdities of their systems. Yet, strange incon- 
sistency ! even these enthusiasts condescend to employ this 
calumniated faculty in pointing out the conformity of their 
tenets to scripture, and in fabricating evidence for their 
support. But beware of speaking lightly of reason, which 
is emphatically denominated " the eye of the soul !" Every 
opprobrious epithet with which the thoughtless or the de- 
signing dare to stigmatize it, vilifies the Creator. 

From the perusal of the preceding pages it will be seen 
how prone men are to extremes in the important affairs of 
religion. The evil principally arises from the neglect of 
reason, denominated by an inspired w r riter, " the candle of 
the Lord/ 5 and which must be the best guide in the inter- 
pretation of the New Testament. And the epithet " carnal" 
with which professors are too apt to stigmatise it, is never 
once applied to it in the Holy Scriptures. It is there at- 
tached not to reason, but to the ceremonial commandments 
of the former dispensation. But Mr. Locke justly remarks, 
" Very few make any other use of their half-employed and 
undervalued reason but to bandy against it. For when, 
by the influence of some prevailing head, they all lead one 
way, truth is sure to be borne down, and there is nothing 
so dangerous as to make any inquiry after her, and to own 
her for her own sake is a most unpardonable crime." Thus 
it appears that the neglect of reason in matters of religion 
is a long standing evil, and probably will never be alto- 
gether eradicated in the present imperfect condition of 
humanity. But far from fettering the human mind, Chris- 



CONCLUDING REFLECTIONS. 267 

tianity allows it free and vigorous exercise. By coming 
in contact with sacred subjects it is refined and invigora- 
ted. It will be sublimed and perfected in a better world. 

Circumscribed, indeed, are the operations of reason, and 
fallible are its decisions. That it is incompetent to inves- 
tigate certain subjects which our curiosity may essay to 
penetrate, is universally acknowledged. Its extension, 
therefore, beyond its assigned boundaries has proved an 
ample source of error. Thus. Mr. Colliber, an ingenious 
writer, (often referred to by Dr. Doddridge in his Lectures,) 
'imagines in his treatise, entitled "The Knowledge of God," 
that the Deity must have some form, and intimates it may 
probably be spherical !" Indeed the abuse of reason has 
generated an endless list of paradoxes, and given birth to 
those monstrous systems* of metaphysical theology, which 
are the plague of men, and the idol of fools. Upon 
many religious topics, which have tried and tortured our 
understandings, the sacred writers are respectfully silent. 
Where they cease to inform us we should drop our inqui- 
ries; except we claim superior degrees of information, 
and proudly deem ourselves more competent to decide on 
these intricate subjects. " The modesty of Christians," 
says Archbishop Tillotson, " is contented in divine myste- 
ries, to know what God has thought fit to reveal concern- 
ing them, and hath no curiosity to be wise above what is 
written. It is enough to believe what God says concern- 
ing these matters, and if any man will venture to say more 
— every other man surely is at liberty to believe as he sees 
reason." 

The primitive Christians, in some of their councils, ele- 
vated the New Testament on a throne ; thus intimating 
their concern that by that volume alone their disputes 
should be determined. The President De Thou used to 
remark, " that the sword of the word of God ought to be 
he s&\e weapon— and those who are no longer to be com- 
pelled, should be quietly attracted by moderate considera- 
tions and amicable discussions." * 



*" In all persuasions, the bigots are persecutors; the men of a cool 



268 CONCLUDING REFLECTIONS. 

Secondly, The diversity of religious opinions implies no 
reflection upon the sufficiency of Scripture to instruct us 
in matters of faith and practice, and should not, therefore, 
be made a pretence for uncharitableness. 

Controversies are frequently agitated concerning words 
rather than things. This is to be ascribed chiefly to the 
ambiguity of language, which has been a fertile source of 
ecclesiastical animosities. A common gazer at the starry 
firmament conceives the stars to be innumerable ; but the 
astronomer knows their number to be limited — nay, to be 
much smaller than a vulgar eye would apprehend. On 
the subjects of religion, many men dream rather than think 
— imagine rather than believe. Were the intellect of 
every individual awake, and preserved in vigorous exer- 
cise, similarity of sentiment would be much more prevalent. 
But mankind will not think, and hence thinking has been 
deemed " one of the least exerted privileges of cultivated 
humanity." It unfortunately happens that the idle flights 
indulged by enthusiasts, the burdensome rites revered by 
the superstitious, and the corrupt maxims adopted by 
worldly-minded professors, are charged on the Scriptures 
of truth. Whereas, the inspired volume is fraught with 
rational doctrines, equitable precepts, and immaculate rules 
of conduct. Fanciful accommodations, distorted passages, 
false translations and forced analogies, have been the means 
employed to debase the Christian doctrine. A calm and 
impartial investigation of the word of God raises in our 
minds conceptions worthy of the perfections of Deity, suit- 
able to the circumstances of mankind, and adapted to pu- 
rify our nature. 

The Catholics deprive their laity of the Scripture,- by 
restraining its use, and denying its sufficiency. The same 

and reasonable piety are favourers of toleration ; because, bigots not 
taking the pains to be acquainted with the grounds of their adversaries' 
tenets, conceive them to be so absurd and monstrous, that no man of 
sense can give in to them in good earnest. For which reason, they are 
convinced that some oblique bad motive induces them to pretend to the 
belief of such doctrines, and to the maintaining them with obstinacy. 
This is a general principle in all religious differences, and it is the cor- 
ner-stone of all persecution." — Burke. 



CONCLUDING REFLECTIONS. 269 

reason also was assigned to vindicate the necessity of an 
infallible head to dictate in religious matters. Notwith- 
standing these devices to produce unanimity of sentiment, 
they were not more in possession of it than the Protest- 
ants. The sects which at difFerent periods sprang up in 
the bosom, and disturbed the tranquillity, of the Catholic 
church, are proofs that they failed to attain the desired 
object. Pretences, therefore, however specious, should be 
rejected, if they tend to invalidate the sufficiency, or dis- 
parage the excellence of holy writ. Least of all should 
diversity of sentiment be alleged ; for it does not origin- 
ate in the Scriptures themselves, but in the imbecility of 
the understanding, in the freedom of the w T ill, in the pride 
of passion, and in the inveteracy of prejudice. Deists, 
nevertheless, who are expert in observing w T hat may be con- 
strued into an objection against revealed religion, declaim 
loudly on this topic. On account of the diversity of sentiment 
which obtains, they charge the Bible with being defective 
in a species of intelligence it never pretended to commu- 
nicate. Unencumbered with human additions, and uncon- 
taminated with foreign mixtures, it furnishes the believer 
wdth that information which illuminates the understanding, 
meliorates the temper, invigorates the moral feelings, and 
improves the heart. All Scripture given by inspiration, is 
profitable for doctrine, for reproof, for correction, for in- 
struction in righteousness, that the man of God may 
be perfect, thoroughly furnished unto all good w r orks. 
" Heaven and hell are not more distant/' says Lord Lyt- 
tleton, " than the benevolent spirit of the gospel and the 
malignant spirit of party. The most impious w 7 ars ever 
made were called holy wars. He who hates another man 
for not being a Christian, is himself not a Christian ! Chris- 
tianity breathes love, and peace, and good will to men." * 



* The Emperor Charles V., we are told, retired at the close of life to 
a monastery, and there, says Dr. Robertson, "he was particularly cu- 
rious with regard to the construction of clocks and watches, and having 
found, after repeated trials, that he could not bring any two of them to 
go exactly alike, he reflected, it is said, with a mixture of surprise as 
well as regret, on his own folly, in having bestowed so much time and 



270 CONCLUDING REFLECTIONS. 

Thirdly, Let not any one presume to exempt himself 
from an attention to religion, because some of its tenets 
seem involved in difficulties. 

Upon articles which promote the felicity and secure the 
salvation of mankind, the Scripture is clear and decisive. 
The curiosity of the inquisitive, and the restlessness of the 
ingenious, have involved some subjects of theological dis- 
quisition in obscurity. Dr. Paley, speaking of the disputes 
which distract the religious world, happily remarks " that 
the rent has not reached the foundation."' Incontroverti- 
ble are the facts upon which the fabric of natural and re- 
vealed religion is reared ; and the gates of hell shall not 
prevail against it ! He who searches the Scriptures, must 
confess that they teach, in explicit terms, that God rules 
over all— that man has fallen from his primeval rectitude 
- — that the Messiah shed his blood for his restoration — and 
that in a future state rewards await the righteous, aud 
punishments will be inflicted on the wicked. 

From the preceding sketch of the different opinions of 
Christians, it appears that controversies have been chiefly 
agitated concerning the person of Christ, the subject of the 
divine favour, and the article of church government. But 
what was the specific matter of disputation 1 Not wheth- 
er Christ has actually appeared on earth to introduce a 
new dispensation \ nor whether God is disposed to shew 
grace or favour towards fallen man \ nor whether the pro- 
fessors of religion ought to submit themselves to certain 
regulations, or church government, for mutual benefit. 
These are truths revered by every denomination, and the 
only point of contention has been, what particular views 
are to be entertained of these interesting facts. The 
Trinitarian, the Arian, and the Socinian, equally ac- 
knowledge the divinity of Christ's mission, or that he was 
the Messiah predicted by the ancient prophets ; and the 
chief point of dispute is, whether this Messiah be a man 
highly inspired, or one of the angelic order, or a being 

labour in the vain attempt of bringing mankind to a precise uniformity 
of sentiment concerning the intricate and mysterious doctrines of reli- 
gion !" 



CONCLUDING REFLECTIONS. 271 

possessed of the attributes of Deity. The Calvinist, the 
Jlrminian, and the Baxterian also, each of them firmly 
believes that the grace of God hath appeared, and differ 
only respecting the wideness of its extent, the mode of its 
communication. Similar observations might be transferred 
to the subject of church government, and the administra- 
tion of ceremonies. But sufficient has been said to shew 
that the differences subsisting between the majority of 
Christians do not affect the truth of. Christianity, nor haz- 
ard the salvation of mankind. 

Faint indeed is the light thrown by revelation on cer- 
tain subjects. Yet no lover of righteousness need distress 
nimself, whether he be mistaken in leading a life of virtue 
and piety. Practical seligion lies within a narrow com- 
pass. The sayings of Christ embrace almost every part 
of human conduct, though his disciples have been lament- 
ably deficient in paying them a proper attention. Jesus 
Christ assures us, that ".to love the Lord our God with all 
our hearts, is the first and great commandment — and that 
the second is like unto it — -to love our neighbour as our- 
selves. 55 They entertain mistaken views of the glorious 
gospel, who consider it inimical to the prosperity of the 
human race. Descending from a God of love, and pre- 
sented to us by his only begotten Son— every mind should 
have opened for its reception. Wrangling should have 
been prevented by the clearness of its fundamental doc- 
trines, hesitation about obedience precluded by the justice 
of its precepts, and the beauty of its examples should 
have captivated the most indifferent hearts. 

The perplexity in which some religious tenets are in- 
volved, instead of alienating us from the practice of right- 
eousness, should quicken our inquiries after truth. Indeed, 
upon a serious and intelligent individual, it produces this 
effect. Having in his eye the Scripture as the only stan- 
dard, he is the more alive to free inquiry, when he con- 
templates the diversity of religious systems ; and more ac- 
curately scrutinizes their nature, examines their founda- 
tions, and ascertains their tendencies. This mode of arri- 
ving at truth is attended with advantages. Our know- 



212 CONCLUDING REFLECTIONS. 

ledge is enlarged, our candour established, and our belief 
founded on the basis of conviction. Such a believer re- 
flects an honour upon the denomination with which he 
connects himself. For feeling the difficulties of religious 
investigation, he presumes not to charge with heresy those 
of his fellow Christians who differ from him ; nor is he 
such a stranger to the perfections of the Deity, and to the 
benign spirit of his religion, as to consign them over to 
the regions of future misery ! Of Mr. Gouge, an emi- 
nent Nonconformist minister, it is thus honourably record- 
ed by Archbishop Tillotson : — " He allowed others to dif- 
fer from him even in opinions that were very dear to him, 
and provided men did but fear God, and work righteous- 
ness, he loved them heartily, how distant soever from him 
in judgment about things less necessary ; in all which he 
i<* very worthy to be a pattern to men of all persuasions."* 

Fourthly, Let us reflect with pleasure in how many im- 
portant articles of belief all Christians are agreed. 

Respecting the origin of evil, the nature of the human 
soul, the existence of an intermediate state, and the dura- 
tion of future punishments, together with points of a sim- 
ilar kind, opinions have been, and in this imperfect state 
will ever continue to be, different. But en articles 01 
faith, far more interesting in themselves, and far more con- 
ducive to our welfare, are not all Christians united ? We 
all believe in the perfections and government of one God, 
in the degradation of human nature through transgression, 
in the unspeakable efficacy of the life, death, and suffer- 
ings of Jesus Christ, in the assurance of the divine aid, in 
the necessity of exercising repentance and of cultivating 
holiness ; in a resurrection from the dead, and in a future 
state of rewards and punishment. Cheerfully would I 

* " Were one religion only to exist in a country, probably the people 
would soon become either indifferent about its tenets or superstitious 
in supporting them, and from the history of mankind, were two sys- 
tems only of religion to prevail, zeal would be perpetually exercised to 
the destruction of each other; but variety which divides attention 
tends to lessen bigotry and arrest persecution — and hence seems best 
calculated to promote zeal without intolerance, virtue void of hypoc- 
risy, and the general happiness of the community." 



CONCLUDING PwEFLECTIONS. 273 

enter into a minute illustration of this part of the subject ; 
but the devout and intelligent Dr. Price has discussed it, 
in his first Sermon on the Christian Doctrine, to which dis- 
course I refer the reader, and recommend it to his repeated 
perusal. Many Christians are more anxious to know- 
wherein their brethren differ from them, than wherein 
they are agreed. This betrays a propensity to division, 
and bears an unfavourable aspect on mutual forbearance, 
one of the highest embellishments of the Christian char- 
acter. An enlightened zeal is compatible with religious 
moderation, which is more particularly opposed to the 
furious spirit of uncharitableness, the gangrene of genu- 
ine Christianity ! From the shy and distant deportment 
of men of different persuasions towards each other, a 
stranger to them all would with difficulty be brought to 
believe that they looked up to the same God, confided in 
the same Saviour, and were bending their steps towards 
the same state of future happiness. The Christian world 
has the appearance of a subdued country, portioned out 
into innumerable districts, through the pride and ambition 
of its conquerors, and each district occupied in retarding 
each other's prosperity. Alas ! what would the Prince of 
Peace say, w 7 ere he to descend and sojourn among us ! 
"Would he not reprove our unhallowed warmth, upbraid 
us with our divisions, chide our unsocial tempers, and ex- 
hort to amity and concord ? " This antipathy to your 
fellow Christians," w T ould he say, " is not the effect of my 
religion, but proceeds from the want of it. My doctrines, 
precepts, and example, have an opposite tendency. Had 
you learned of me, you would never have uttered against 
your brethren terms of reproach, nor lifted up the arm of 
persecution. The new commandment I gave unto you 
was — That you love one another." 

Were the professors of the Gospel once fully sensible 
how they coincide on the fundamental facts of natural 
and revealed religion, they would cherish with one another 
a more friendly intercourse, unite more cordially to propa- 
gate religion both at home and abroad, and a superior de- 
gree of success would crown their combined exertions for 



274 CONCLUDING REFLECTIONS. 

the purpose. Much it is regretted that disputes have 
generally been agitated concerning unessential points, and 
with an acrimony diametrically opposite to the Gospel of 
Jesus Christ. That controversy is in itself injurious to 
truth, no intelligent individual will insinuate. When con- 
ducted with ability and candour, light has been struck out, 
errors have been rectified, and information, on interesting 
subjects, has been communicated to the public. But alas ! 
controversy has been perverted. To many who have en- 
gaged in theological discussion, victory, not truth, has 
been the object of pursuit. Seduced by unworthy mo- 
tives, they swerved from the line of conduct prescribed by 
an apostle, and contended boisterously, rather than earn- 
estly, for the faith once delivered to the saints. Fiery 
controversialists, hurried away by impetuousness of tem- 
per, or exasperated by the opposition of an acute and 
pertinacious adversary, have disgraced polemic pages by 
ungenerous insinuations. Thus are infidels furnished with 
an additional objection to revealed religion — the investi- 
gation of interesting truth terminates in mutuaFreproaches ; 
and Christians of different sentiments, driven still farther 
from each other, are the less fitted to associate together in 
the common mansions of the blest ! To this pernicious 
mode of agitating disputes, there are, however, excep- 
tions i and instances of this kind might be adduced. In 
the defence of Christianity, and in the support of its par- 
ticular doctrines, writers have stood forth, whose temper 
and liberality breathe the genuine spirit of the Christian 
Religion. Doddridge's Letters to the Author of Chris- 
tianity not founded in Argument, Bishop Watson's Apo- 
logies, and Campbell's Answer to Hume on Miracles, are 
examples of the candour with which religious controver- 
sies should be conducted. In an enlightened age like the 
present, this conciliating spirit was to be expected ; and 
we indulge the pleasing hope, that times still more auspi- 
cious to truth are approaching, when the amicable dis- 
cussion of every doctrine shall obtain an universal preva- 
lence. Surely nothing can be more unphilosophical and 



CONCLUDING REFLECTIONS. • 275 

pitiful than that morose spirit of bigotry, which is evinced 
in the tone of some writers calling themselves " evangel- 
ical." The time is gone by when the claim of any man 
or any sect to infallibility can be respected by the good 
and wise. Let us remember the counsel of one of the 
truest Christians that ever wrote : 

" Seize upon truth where'er ? t's found, 

Among your friends — among your foes, 
On Christian, or on Heathen ground; 

The flower's divine where'er it grows ; 
Neglect the prickles and assume the rose."— Watts, 

" No way whatsoever," says the immortal Locke, " that 
I shall walk in against the dictates of my conscience, will 
ever bring me to the mansions of the blessed. I may 
grow rich by an art that I take no delight in— I may be 
cured of some disease by remedies I have no faith in ; but 
I cannot be saved by a religion that I distrust, and a wor- 
ship that I abhor. It is vain for an unbeliever to take up 
the outward shadow of another man's profession ; faith 
only and sincerity are the things that procure acceptance 
with God." 

Truth, indeed, moral and divine, flourishes only in the 
soil of freedom. There it shoots up and sheds its fruit for 
the healing of the nation's ! Civil and religious liberty 
are two of the greatest earthly blessings which Heaven 
can bestow on man. Thrice happy are the people who 
experience the benefits of good government, unburdened 
by oppression, and w r ho enjoy the sweets of liberty, nnem- 
bittered by licentiousness ! 

Fourthly , We should allow to others the same right of 
private judgment in religious matters, which we claim and 
exercise ourselves. 

It is replied — " We forbid not the sober use of this 
privilege." But who can estimate the sobriety of another 
man's speculations ? And by reprobating the opinions 
which a serious brother may happen to entertain in conse- 
quence of free investigation, we tacitly condemn that op- 
eration of his mind which induced him to take up such 



276 CONCLUDING REFLECTIONS. 

tenets. This is the spirit of popery in disguise. Cau- 
tiously exercising his reason, and devoutly examining the 
sacred records, let every man be fully persuaded in his own 
mind. This was the advice of Paul to the primitive 
Christians, and no substantial reason has been, or ever will 
be given, for its being abandoned. For a Protestant, who 
demands and exercises the right of private judgment, to 
deny it to his brother, is an unpardonable inconsistency. 
It is also an act of injustice, and, therefore, contrary to 
reason, condemned by revelation, and prejudicial to the 
best interests of mankind. He who insults your person, 
steals your property, or injures your reputation, subjects 
himself to the punishment which the law denounces. 
What then can we think of the man who attempts to rob 
you of the right of private judgment — a jewel of inesti- 
mable price — a blessing of the first magnitude ! Were 
we once to relinquish thinking for ourselves, and indo- 
lently to acquiesce in the representations of others, our un- 
derstandings might soon groan beneath the absurdities of 
other men's creeds, and our attention be distracted by the 
perplexed nature of our religious services. Hitherto, per- 
sons have never been wanting unreasonable enough to 
impose on their brethren articles of faith. The late Mr. 
Robinson, of Cambridge, an avowed foe to ecclesiastical 
tyranny, has traced its sources with his usual acuteness, 
and pronounces them to be power, law, patronage, office, 
the abuse of learning, and mistaken piety. These preten- 
ces for domination over conscience are plausible, and by 
their speciousness millions have been deceived. But ex- 
plain to a man of common sense the nature and founda- 
tion of religious liberty, and the infatuation ceases. He 
must perceive that the Father of Spirits hath authorized 
no man to dictate to another what he is to believe, much 

* William Penn has, in a letter to Archbishop Tillotson, these mem- 
orable words — " I abhor two principles in religion, and pity them that 
own them — -The first is obedience upon authority, without convcition; 
and the other, destroying them that differ from me, for God's sake. 
Such a religion is without judgment though not without teeth — union 
is best if right — else charity." 



CONCLUDING REFLECTIONS. 277 

less to impose his dogmas under pain of eternai punish- 
ment: 

"Let Caesar's dues be ever paid 
To Csesar and his throne ; 
But consciences and souls were made 
To be the Lord's alone!" — Watts. 

To use the language of the illustrious Washington, 
speaking of the United States, — " It affords edifying pros- 
pects indeed to see Christians of different denominations 
dwell together in more charity, and conduct themselves in 
respect to each other with a more Christian-like spirit, 
than ever they have done in any former age !" 

Dr. Prideaux (a learned clergyman of the church of 
England) in his Life of Mahomet, speaking of the dissen- 
sions of the sixth century, remarks — " Christians having 
drawn the abstrusest niceties into controversy, did thereby 
so destroy peace, love, and charity among themselves, that 
they lost the whole substance of religion, and in a man- 
ner drove Christianity quite out of the w^orld ; so that the 
Saracens, taking advantage of the weakness of power and 
distractions of councils, which those divisions had caused, 
soon over-ran with terrible devastation all the Eastern 
provinces of the Roman empire; turned every where 
their churches into mosques, and forced on them the abom- 
inable imposture of Mahometanism." i 

Why even of yourselves judge ye not w^hat is right? 
was the language in which Christ reproached the Phari- 
sees ; and prove all things, was Paul's exhortation to the 
church at Thessalonica. These passages alone shew, be- 
yond the possibility of dispute., that both Christ and Paul 
w r ere patrons of free inquiry. Free inquiry, in its fullest 
extent, has been found serviceable to the interests of reli- 
gion. Hereby error ceases to be perpetuated, and truth 
emerges from those shades of darkness with which she has 
been enveloped. Survey the page of ecclesiastical his- 
tory—mark the intervals of languor when the right of 
private judgment lay dormant — then was the church of 
Christ debilitated and pestered with an heterogeneous 



278 CONCLUDING REFLECTIONS. 

mass of errors. Excellently it is remarked in a periodi- 
cal publication : — " No man can write down truth. In- 
quiry is to truth what friction is to the diamond. It proves 
its hardness, adds to its lustre, and excites new admira- 
tion." The ablest advocates for Christianity confess, that 
by the attacks of its enemies provoking examination, it 
has been benefited. To infidel writers we are indebted for 
Butler's profound Analogy, Law's Theory of Natural and 
Revealed Religion, Campbell's Dissertation on Miracles, 
Newton's Work on the Prophecies, Watson's admirable 
Apologies, and other performances, which reflect as much 
honour on the names of their respective authors, as they 
have rendered service to the cause they espoused. " Every 
species of intolerance," says Archdeacon Paley, " which 
enjoins suppression and silence, and every species of per- 
secution which enforces such injunctions, is averse to the 
progress of truth, forasmuch as it causes that to be fixed 
by one set of men at one time, which is much better, and 
with much more probability of success, left to the inde- 
pendent and progressive inquiries of separate individuals. 
Truth results from discussion and from controversy, is in- 
vestigated by the labour and researches of private persons ; 
whatever therefore prohibits these, obstructs that industry 
and that liberty, which it is the common interest of man- 
kind to promote." 

Sixthly. Let us fee careful to treat those who differ from 
us with kindness. 

Believing those who differ from us to be the disciples 
of error, they have a claim on our compassion. And as 
a further incentive to a lenient conduct, it should be re- 
membered, that we differ from them just as much as they 
do from us. By either party, therefore, no anathema 
should be hurled, and a proneness to persecution should be 
eradicated. The Quakers, in their address to James II. 
on his accession, told him, that they understood he was no 
more of the established religion than themselves :— " We 
therefore hope (say they) that thou wilt allow us that lib- 
erty which thou takest thyself." The terms schism and 
heresy are in the mouths of many, and it is no unfrequent 



CONCLUDING REFLECTIONS. 279 

case to find that those who use them most, least under- 
stand their real import. Dr. Campbell, who favoured the 
public with an excellent translation of the four Gospels, 
thus concludes a learned dissertation on the subject : — 
" No person who in the spirit of candour and charity ad- 
heres to that which to the best of his judgment is right, 
though in this opinion he should be mistaken, is in the 
scriptural sense either schismatic or heretic * and he, on, 
the contrary, whatever sect he belongs to, is most entitled 
to those odious appellations who is most apt to throw the 
imputation upon others." Would to God that this obser- 
vation were inscribed on the front of every place of wor- 
ship and engraven on the memory of every individual in 
Christendom ! 

Upon the advantages arising from Christian moderation 
we might largely expatiate, and to detail the evils which 
have flown from an unenlightened and furious zeal, would 
be to stain my page with blood. Bishop Hall, in the last 
century, wrote a treatise on moderation, and has discussed 
the subject w T ith that ability which is* peculiar to all his 
writings. But this great and good man, towards the close 
of the same treatise, forgetting the principles which he 
had been inculcating, devotes one solitary page to the 
cause of intolerance. This page he concludes with these 
remarkable expressions : — " Master Calvin did well ap- 
prove himself to God's church, in bringing Servetus to 
the stake at Geneva !" Blessed Jesus, how art thou 
w T ounded in the house of thy friends ! After this deplor- 
able instance of human inconsistency, should not the most 
eminent of the followers of Christ beware, lest, by in- 
dulging even in the slightest degree a spirit of intoler- 
ance, they be insensibly led either to adopt or applaud 
practices which, under the specious mask of an holy zeal, 
outrage the first principle of humanity ? To love our 
own party only, is (to use the words of the excellent Dr. 
Doddridge) nothing else than self-love reflected. The 
most zealous partizans are revelling in self-gratification. 

And Mr. Jay, of Bath, in his excellent Sermons, re- 
marks, that " the readiest w T ay in the world to thin heaven^ 



280 CONCLUDING REFLECTIONS. 

and xeplenish the regions of hell, is to call in the spirit of 
bigotry. This will immediately arraign and condemn, 
and execute all that do not bow down and worship the 
image of our idolatry. Possessing exclusive prerogatives, 
it rejects every other claim — ' Stand by, I am sounder 
than thou. The temple of the Lord, the temple of the 
Lord, the temple of the Lord are we V How many of 
the dead has this intolerance sentenced to eternal misery, 
who will shine like stars in the kingdom of our Father ! — 
how many living characters does it not reprobate as ene- 
mies to the cross of Christ, who are placing in it all their 
glory ! No wonder, if under the influence of this con- 
suming zeal, we form lessening views of the number of 
the saved. I only am left — yes, they are few, indeed, if 
none belong to them who do not belong to your party — 
■ that do not see with your eyes — that do not believe elec- 
tion with you, or universal redemption with you — that do 
not worship under a steeple with you, or in a meeting with 
you — that are not dipped with you, or sprinkled with you ! 
But hereafter we shall find that the righteous were not so 
circumscribed ; when we shall see — many coming from 
the east, and from the west, from the north, and from the 
south, to sit down with Abraham, Isaac, and Jacob, in the 
kingdom of heaven !" Were these truly evangelical sen- 
timents more prevalent among professors of every descrip- 
tion, the ravages of infidelity would cease — Christians 
themselves become more united, and rapid advances would 
be thus making towards their moral and religious im- 
provement. 

Christians, indeed, of almost every denomination, ap- 
pear at times to have forgotten, that harshness widens 
rather than closes the breaches which diversity of senti- 
ment may have occasioned. Coercive measures reach not 
the mind, and the issuing edicts to extort assent to specu- 
lative tenets, is the bombast of civil authority. Truth 
rests on evidence. But what has evidence to do with ex- 
ertions of power, implements of torture, and scenes of de- 
vastation ? From the commencement of the fourth cen- 
tury, down to that illustrious sera of the reformation, wide 



CONCLUDING REFLECTIONS. 281 

and unmolested was the empire of ignorance over the hu- 
man mind. At Rome, for a series of ages, the chair ot 
infallibility was filled by a succession of intolerant and 
domineering pontiffs* Systems of cruelty were devised 
and practised, for the support of their ' most holy ' faith. 
Out of that once respectable capital of the world, the 
demon of persecution rushed forth, brandishing his torch, 
and deluged the church of Christ with the blood of her 
martyrs ! Impatient for the destruction of the human 
race, he flew into different regions of the earth, framed 
racks, fixed stakes^ erected gibbets, and, like a pestilence, 
scattered around him consternation and death ! Shall the 
mild and evangelical genius of Protestanism countenance 
a temper which incites to such execrable deeds, and enrols 
the names of the perpetrators in the calendar of the 
saints ? In this twilight state of being, to expostulate is 
our province — to inveigh and persecute is forbidden. The 
glorious Gospel of the blessed God prohibits rash accusa- 
tions, cruel surmises, and malignant anathemas. Had a 
regard been paid to the golden rule — Do unto others as 
ye would they should do unto you, intolerance would 
never have reared its ensanguined crest to affright the 
children of men. "Ye know not w T hat manner of spirit 
ye are of "—was our Saviour's reprimand to the disci- 
ples, who, in the plenitude of their zeal, would have 
called down fire from heaven to consume the deluded Sa- 
maritans. Too often does a portion of this accursed spirit 
reign in the breasts of Protestants. Hence censures are 
poured forth, hatreds are engendered, and a preparation 
for heaven is retarded. Instead, therefore, of usurping 
the seat of judgment, which the Almighty has exclusively 
reserved to himself, and. of aiming to become the dispen- 
sers of the divine vengeance, let us wait the issue of all 
things in deep and reverential silence. A wise and a good 
God will solemnly decide the business, when he judges the 
world in righteousness ! 

Seventhly j Let us not repine because perfect unanimi- 
ty of religious sentiment is unattainable in this present 
state. 



282 CONCLUDING REFLECTIONS. 

A repining spirit is the source of ill temper towards 
those who dissent from us ; but it seems to be the inten- 
tion of the Divine Being, that we should think differently- 
concerning certain points of faith and practice. Variety- 
marks the works of God. It is impressed throughout 
the circumference of the natural, the animal, and the in- 
tellectual world. Above us we behold the dazzling 
brightness of the sun, the pale splendour of the moon, the 
mild twinkling of the stars, and the variegated colours 
which adorn the firmament of heaven ! Around us the 
surface of the eartfe is diversified into a thousand beauti- 
ful forms, and in the animal, the vegetable, and the fossil 
kingdoms, no ,two individual productions are ' perfectly 
alike ! Within us, upon the slightest examination, we 
discern our minds stamped with an original peculiarity. 
From senseless idiotism, up to the sagacity of Newton, 
how numerous are the gradations of intellect! Minds 
are of various sizes. Their capacities, habits, and 
views, are never in strict conformity with each other. 
In some degree, therefore, diversity of opinion flows from 
the structure of our understanding. To fall out with this 
branch of the dispensations of God, is to arraign his wis- 
dom. Doubtless he might have shed upon us such a de- 
gree of light, that we should have seen as with one eye, 
and have been altogether of one mind. But the Supreme 
Being has otherwise ordered it, and with becoming resig- 
nation let us acquiesce in the propriety of the appoint- 
ment. Lord Mansfield, that ornament of the law, declares 
that " There is nothing certainly more unreasonable, more 
inconsistent with the rights of human nature, more contra- 
ry to the spirit and precepts of the Christian religion, more 
iniquitous and unjust, more impolitic, than persecution ! 
It is against natural religion, revealed religion, and sound 
policy !"* 

* The biographer of Bishop Burnett tells us, that when making his 
Tour on the Continent, this great and good prelate " there became ac- 
quainted with the leading men of the different persuasions tolerated 
in that country, particularly Calvinists, Arminians, Lutherans, Bap- 
tists, Brownists, Papists, and Unitarians, amongst each of which, he 



CONCLUDING REFLECTIONS. 283 

Innumerable and unavailable have been the attempts 
made in the successive ages of the Church to produce 
unanimity of sentiment. For this purpose legislatures 
have decreed acts, poured forth torrents of blood, and per- 
petrated deeds at which humanity sickens, shudders, and 
turns away with disgust Francis I., king of France, 
used to declare, " that if he thought the blood in his arm 
was tainted with the Lutheran heresy, he would have it 
cut off, and that he w T ould not spare even his own children, 
if they entertained sentiments contrary to the Catholic 
Church." Pride in one person, passi^i in a second, pre- 
judice in a third, and in a fourth, investigation, generates 
difference of opinion. Should diversity be deemed an 
evil, it is incumbent on rational beings, and congenial with 
the dignity of the Christian profession, to improve it to 
valuable purposes. It is a fact, that different denomina- 
tions have, in every age of the church, kept a jealous eye 
over each other ; and hereby the Scriptures, the common 
standard to which they appealed for the truth of their re- 
spective tenets, have been preserved in greater purity. It 
may also be added, that diversity of opinion quickens our 
inquiries after truth, and gives scope for the exercise of 
our charity, which in one passage of the sacred writings 
is pronounced superior to faith and hope, and in another 
passage termed the bond of perfectness. Much improve- 
ment have good men extracted from the common evils of 
life, by these evils giving rise to graces and virtues which 
otherwise, perhaps, would have had no existence ; or at 
least, would have been faintly called forth into action. 
To perceive the justice of this observation, it is not neces- 
sary that we be profound contemplators of human affairs. 

Under the accumulated difficulties of faith and practice, 
by which we are embarrassed in this sublunary state of 
imperfection, we should meditate on the doctrine of a Pro- 
vidence, which administers the richest consolation. The 
dominion exercised by the Supreme Being over the works 

used frequently to declare, he met with men of such unfeigned piety 
and virtue, that he became fixed in a strong principle of universal cha- 
rity." 



&§4 Concluding reflections. 

of his hands, is neither partial as to its objects, narrow in 
its extent, nor transitory in its duration. Unlike earthly 
monarchs, who expire in their turn, and who are succes- 
sively born into the tombs of their ancestors, the King of 
Saints liveth and reigneth for ever and ever ! Evils, in- 
deed, have entered the world, and still continue to distress 
it. But these evils have not crept into the system un- 
known to its great author ; and the attributes of Deity en- 
sure their extirpation. Our rejoicing is — the Lord God 
omnipotent reigneth I Glorious, therefore, must be the 
termination of the divine dispensations. The august pe- 
riod is predicted in sacred writ, and lies concealed in the 
womb of time. Distant may be its arrival, but its bless- 
ings once realized, will compensate the exercise of your 
faith, and the trial of your patience : 

" One part, one little part, we dimly scan, 

Thro 5 the dark medium of life's feverish dream, 
Yet dare arraign the whole stupendous plan, 

If but that little part incongruous seem. 
Nor is that part, perhaps, what mortals deem ; 

Oft from apparent ills our blessing rise— 
O ! then renounce that impious self-esteem, 

That aims to trace the secrets of the skies ;. 

For thou art but of dust — be humble and be wise. 5 ' 

Beattie. 

Finally, penetrated with a sense of the imperfection of 
this present life, let us be cautious how we form our re- 
ligious sentiments, watch unremittingly over our tempers 
and conduct, and aspire to that better world where pure 
and unadulterated truth shall be disclosed to our view ! 

Of all the subjects presented to the human mind, re- 
ligion claims the first and the greatest attention. A God, 
a Providence, a Saviour, and a Future State of Retribu- 
tion, ought to be pressing upon our minds, and presiding 
over our conduct. To familiarize ourselves with their ev- 
idences, to lay open our souls to their energy, and pro- 
mote, by every honourable method, their spread and estab- 
lishment among mankind, should be our ambition. Zeal 
is an elevated and useful passion. It is forcibly and re- 



CONCLUDING REFLECTIONS. 285 

peatedly enjoined in the sacred writing. It forms the 
leading trait of excellence in the best and most enlight- 
ened characters. Indeed, an individual can scarcely be 
pronounced truly good, except he possesses a portion of 
this celestial fire. But let us be careful that our warmth 
be temperate and regular. Zeal, confined within the lim- 
its prescribed by reason and Scripture, is attended with 
blessed consequences. Loosened from these restraints, 
like the devouring conflagration, it involves in one undis- 
tinguishable ruin the victims of its fury, and triumphs in the 
desolation it has effected. How different is the Christian, 
influenced by a zeal purely evangelical, from the monster 
who is either swollen with the venom of uncharitableness, 
or is pregnant with persecution for conscience sake ! 
" Mistake me not," says good Richard Baxter, " I do 
not slight orthodoxy, nor jeer at the name; but only dis- 
close the pretences of devilish zeal in pious or seeming 
pious men. The slanders of some of these, and the bitter 
opprobrious speeches of others, have more effectually done 
the devil's service, under the name of orthodoxy and zeal 
for truth, than the malignant scorners of Godliness. 59 
Thus, also, the pious Matthew Henry declares, that " of all 
the Christian graces, zeal is most apt to turn sour !" Dr. 
Doddridge, in his Family Expositor, has this remark : — 
" Wisely did Christ silence the suspicious praises of an un- 
clean spirit ; and vain is all the hope which men build 
merely on those orthodox professions of the most impor- 
tant truths, in which Satan himself could vie with them." 
To use the words of Gilbert West, a most worthy mem- 
ber of the church of England — " Blessed are the peace- 
makers, for they shall be called the children of God. 
An appellation infinitely more honourable than that of 
pastor, bishop, archbishop, patriarch, cardinal or pope ; 
and attended with a recompense infinitely surpassing the 
richest revenues of the highest ecclesiastical dignity." 

Indeed, the light and darkness now blended together, 
instead of generating a spirit of scepticism, or precipitating 
us into acts of violence, should impel us to look for the 
new heavens and the new earth, wherein dwelleth righ 



286 CONCLUDING REFLECTIONS. 

teousness. " What ye know not now ye shall know here- 
after 55 -— was our Saviour's declaration to his disciples, re- 
specting an event which occurred while he continued to 
sojourn amongst them. It is, therefore, reasonable to be- 
lieve, that we shall not remain ignorant of matters of su- 
perior importance, when the proper period of communi- 
cating higher degrees of information arrives. We may, 
however, be assured, that the Spirit of God guides all 
good men into necessary truth. This is a sentiment in 
which the wisest of mankind concur ; and upon w T hich 
learned divines, after their most penetrative researches, 
are obliged to rest. A Christian father pronounced the 
greatest heresy to be, a wicked life. This was also the 
sentiment of Wickliffe. Devoutly is it wished, that those 
who are cla'morous about speculative tenets, would level 
their artillery more against the violation of the preceptive 
part of our religion. 

The eloquent Saurin exclaims — " Why are not ecclesi- 
astical bodies as rigid and severe against heresies of prac- 
tice, as they are* against heresies of speculation ? Cer- 
tainly there are heresies in morality as well as in theolo- 
gy. Councils and synods reduce the doctrines of faith to 
certain propositional points, and thunder anathemas against 
all who refuse to subscribe them. They say, cursed be 
he who doth not believe the divinity of Christ ; cursed be 
he who doth not believe hypostatical union, and the mys- 
tery of the cross ; cursed be he who denies the inward op- 
erations of grace, and the irresistible efficacy of the Spirit. 
I wish they would make a few canons against moral her- 
esies. How many are there of this kind among our peo- 
ple !" These observations, made by the intelligent Sau- 
rin, respecting the Refugee Protestants in Holland, are ap- 
plicable to the Protestants in our times. Their anathe- 
mas are directed more against error than against unrigh- 
teousness. Whereas, vice is the more formidable enemy 
to the welfare of mankind. To the word of God, there- 
fore, let us have recourse, and thence derive the doctrine 
which is according to godliness, pure as the light of Hea- 
ven, and refreshing as the dew of the morning ! The Gos- 



Concluding reelections. 287 

pel of Jesus Christ, justly understood and cordially be- 
lieved, enlightens the mind, calms the troubled conscience, 
rectifies depraved propensities, and introduces us into the 
habitation of the spirits of just men made perfect. " Men 
who profess themselves," says Mr. Cowper, " adepts in 
mathematical knowledge, in astronomy, or jurisprudence, 
are generally as well qualified as they would appear. 
The reason may be, that they are always liable to detec- 
tion, should they attempt to impose on mankind— and there- 
fore take care to be w T hat they pretend. In religion alone 
a profession is often slightly taken up, and slovenly car- 
ried on, because, forsooth, candour and charity require us to 
nope the best and to judge favourably of our neighbour ; 
and because it is easy to deceive the ignorant, who are a 
great majority, upon this subject. Let a man attach him- 
self to a particular party, contend furiously for what are 
properly called evangelical doctrines, and enlist himself 
under the banner of some popular preacher, and the busi- 
ness is done. Behold a Christian, a Saint, a Phoenix ! 
T n the mean time, perhaps, his heart and his temper, and 
even his conduct are unsanctified — possibly less exempla- 
ry than some avowed infidels' ! No matter — he can talk 
— he has the Shibboleth of the true church — the Bible in 
his pocket, and — a head well stored with notions. But 
the quiet, humble, modest, and peaceable person, who is in 
his practice what the other is only in his profession ; who 
hates noise and therefore makes none ; who, knowing the 
snares that are in the world, keeps himself as much out of 
it as he can, and never enters it but when duty calls, and 
even then with fear and trembling, is the Christian that 
will always stand highest in the estimation of those who 
bring all characters to the test of true wisdom, and judge 
of the tree by its fruit." 

Pilgrims and sojourners on earth, we are hastening to 
an eternal world, and a few more fleeting years will place 
even the youngest of us before the tribunal of heaven. 
Whether we can abide the awful scrutiny which shall be 
instituted at the last great day, " for which all other 
days were made," is a question of infinite importance, 



288 CONCLUDING REFLECTIONS. 

and intimately concerns rational and accountable crea- 
tures. Amidst the din of controversy, and the jarrings of 
adverse parties, the opinions of the head are often substi- 
tuted for the virtues of the heart, and thus is practical re- 
ligion neglected. Fleeing, therefore, those pernicious dis- 
putes, which damp our devotion, and contract our benev- 
olence, let us cultivate the means by which our faith may 
be invigorated, our hope enlivened, our charity con- 
firmed, and our affections elevated to the things which 
are above, where Christ sitteth at the right hand of 
God. The veil now thrown over this preliminary state, 
and concealing from our view celestial objects, shall be 
removed. Then, bidding an adieu to prejudices which 
darken the understanding, irritate the temper, and deform 
the spirit, we shall embrace each other with perfect love, 
and shall be astonished at ourselves for having been on 
earth so addicted to unprofitable disputations, and so back- 
ward in the exercise of brotherly kindness, and of Chris- 
tian charity. 

Almighty God ! look down on thine erring creatures. 
Pity their darkness and imperfection. Direct them into 
the truth as it is in Jesus. Banish from their hearts the 
bitterness of censure. Cherish in their rmnds a spirit of 
moderation and love towards their fellow Christians. To 
their zeal add knowledge, and to their knowledge charity. 
Make them humble under the difficulties which adhere to 
their faith, and patient under the perplexities which ac- 
company their practice. Guide them by thy counsel, and 
through the mediation of thy Son Jesus Christ, receive 
them into thy kingdom and glory ! Amen. 



THE END. 



Deacidified using the Bookkeeper process. 
Neutralizing agent: Magnesium Oxide 
Treatment Date: April 2005 

PreservationTechnologies 

A WORLD LEADER IN PAPER PRESERVATION 

1 1 1 Thomson Park Drive 
Cranberry Township, PA 16066 
(724)779-2111 



n , t- ^7 



fiRiS, 



LIBRARY OF CONGRESS 





014 086 160 1 



